Kol Hamevaser Contents Kol Hamevaser Volume III, Issue 4 The Student Thought Magazine of the February 1, 2010 17 Shevat 5770 University Student body Editorial

The Kol Hamevaser Editorial Board 3 Sensitivity in the Face of Contro- Staff versy: Leviticus 18:22 and Leviticus Editors-in-Chief 19:17 Sarit Bendavid Shaul Seidler-Feller Letters-to-the-Editor

Associate Editors Suri Halpern 4 Ilana Gadish Shlomo Zuckier Yehoshua Blumenkopf 4 Layout Editor Menachem Spira Jewish Denominations and Sects

Copy Editor Jonathan Ziring 5 The Philosophical Implications of Benjamin Abramowitz Division

Editor Emeritus Tzivia Traube 6 Monopolizing Marriage: The Rab- Alex Ozar binate’s Control of Marriage in Staff Writers Chaya Citrin Staff 8 An Interview with Dr. Norman Jake Friedman Lamm Nicole Grubner Nate Jaret Estee Goldschmidt 11 : Issues that Have Not Been Ori Kanefsky Discussed on Campus Alex Luxenberg Emmanuel Sanders Yossi Steinberger Ayelet Mael 12 Playing with Fire: The Study of Con- Jonathan Ziring troversial Theological Beliefs Webmaster Periel Shapiro 14 Hasidim: The Aharonim of Torat Ben Kandel Nistar

Cover Design Chaim Cohen 16 Reach Out, Fight More Yehezkel Carl General Jewish Thought Business Manager Saadia Fireman Raphy Rosen 17 Where Do We Go From Here?

About Kol Hamevaser Rabbi Joseph B. Soleveitchik 18 “A Yid iz Geglichn tzu a Seyfer Toyre” Kol Hamevaser is a magazine of Jewish thought dedicated to sparking the Alex Ozar discussion of Jewish issues on the campus. It will serve 20 A Preliminary Taxonomy of Rabbinic as a forum for the introduction and development of new ideas. The major Anthropologies contributors to Kol Hamevaser will be the undergraduate population, along with regular input from RIETS Rashei Yeshivah, YU Professors, educators Yitzhak Bronstein 22 Thinking in Broader Terms from Yeshivot and Seminaries in Israel, and outside experts. In addition to the regular editions, Kol Hamevaser will be sponsoring in-depth special is- sues, speakers, discussion groups, shabbatonim, and regular web activity. We hope to facilitate the religious and intellectual growth of Yeshiva Uni- This magazine contains words of . versity and the larger Jewish community. Please treat it with proper respect.

2 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects Editorial Sensitivity in the Face of Controversy: Leviticus 18:22 and Leviticus 19:17 BY: The Kol Hamevaser Editorial Board tain issue that was raised, to some degree, by present is not a sufficient justification for hat- where they have homosexual urges should the panel itself but has all but disappeared ing the person. In our case, possessing a cer- deal with the issue discreetly and talk privately from subsequent discourse on the issue. Some tain orientation is not justifiable grounds for to and psychologists about their strug- s anyone following recent events of the speakers discussed their discomfiture in deserving hatred. Va-Yikra 19:17 presents the gles. However, that can realistically only occur within Yeshiva University knows, the YU as homosexuals and the (assumed) nega- issur of lo tisna et ahikha bi-levavekha, do not if homosexuals feel comfortable approaching Apanel of homosexual students who tive public attitude towards them. The afore- hate your fellow in your heart. We must take these people, which in turn requires that the spoke about their experiences in the Orthodox mentioned responses to the panel all great care to preserve our revulsion for the community as a whole foster a sense of sup- community on December 22 stirred an exten- presented, in some form, a call for sympathy to’evot that the Torah proscribes while at the port and not hatred or disdain for them. Those sive debate on the topic of homosexuality and toward the homosexual students, accompanied same time feeling genuine sympathy and care closeted homosexuals who do not deal with whether the panel, as assembled, was appro- by a more emphatic focus on upholding reli- for those who struggle to keep these laws; in this issue often find themselves depressed and priate for YU. The event drew about 800 stu- gious principles, but none addressed this most other words: love the homosexual, hate the ho- even suicidal, as some of the panelists dis- dents, which is no mean feat, especially during basic issue of homophobia. mosexual act. cussed, so they need all the support we can reading week, and indicates where many stu- The term homophobia encompasses a We also might learn from this pasuk how offer them if they are to properly cope with dents’ sympathies lie.i Rashei Yeshivah and range of different negative feelings held to- to judge our fellows only after giving them the their situation. administrators, in reaction, publicized two let- wards those who define themselves as homo- benefit of the doubt, in accordance with Avot In the context of controversial, divisive ters indirectly condemning the event,ii in ad- sexuals. These sentiments of hatred, fear, bias 1:6, and not jump to conclusions about their issues, it is only too easy to demonize those dition to giving two similar but more direct and other strong and negative feelings are the religiosity based on insufficient facts. Based who propound other positions and to peg them and extensive sihot on the matter.iii These re- basis of many hurtful comments toward and on lo tisna et ahikha bi-levavekha, the Gemara as insincere and insufficiently religious. At sponses tagged the least one Rosh panel as projecting “Now that this problem [homophobia] has been exposed as a bona fide issue, we must un- Yeshivah who spoke a lack of tseni’ut, about this issue in his blurring the line be- dergo a serious heshbon ha-nefesh (soul-searching) as a community...about the fact that shi’ur yomi claimed tween sympathy these feelings towards gay people exist among us.” that, among other stu- and legitimization, dent publications, creating a hillul Hashem (a desecration of actions taken against gay people. We would in Pesahim 113b is unable to justify a situation Kol Hamevaser has an agenda with regard to God’s Name), conflicting with the tsurat ha- like to stress here that we refer to negative re- of one Jew hating another unless there are wit- the gay issue, namely to push in the direction yeshivah (the sense of yeshivah life on cam- actions regarding the orientation itself, not the nesses that the latter committed a sin. (This of legitimizing the practice of homosexuality. pus), and reflecting poorly on the institution, aveirot associated with it.vi Members of the of course leaves aside issues such as tinok she- He is right, in part: Kol Hamevaser definitely all of which are no doubt valid considerations. panel mentioned that crude remarks have been nishbah and ones, which would also presum- has an agenda. But its agenda is not to subtract There was also a certain degree of opposition directed at them, and that they at least initially ably prevent one from being able to one iota from the gravity of the issur of among students, consisting of a respectful let- felt uncomfortable speaking with people, in- halakhically hate a sinner.)viii Anyone who mishkav zakhur (homosexual activity); the ter signed by many beit midrash students, but cluding rabbis, about their situation. It is also simply declares that he has certain feelings or agenda is merely to attempt to increase sensi- also, le-havdil, such disrespectful reactions as our contention that a latent homophobia may urges and does not discuss whether he acts on tivity and minimize sin’at hinnam towards tearing down posters for the event or posting exist more broadly throughout the YU world. them has a hezkat (an a priori pre- those faced with the immense nissayon (trial) alongside them satirical posters advertising a While there are definitely some valid reasons sumption of halakhic validity), and no one has of having homosexual urges and trying to re- panel on bestiality. for which one might be opposed to the panel a right to attack him or hate him simply on the main . The feelings we should harbor to- It is not our place here to stake a position (listed above), it is absolutely deplorable, in basis of his orientation. In fact, when asked wards people in this extremely difficult on the overall propriety of the event as it hap- our view, that much of the popular negative re- about whether someone suspected of homo- position should be those of the profoundly pened. The factors to weigh are many and action to the event was a product of base ho- sexual activity may be called up for an aliyyah Jewish rahamanutx and not the serpentine complicated, and the complex nature of the mophobia. to the Torah, a prominent talmid hakham and akhzariyyut.xi question is demonstrated by the fact that sin- Now that this problem has been exposed in the Haredi world recently saidix that So, yes, we all know about Leviticus cere and thought-out positions by rabbinical as a bona fide issue, we must undergo a seri- unless there are edim who witnessed him en- 18:22 and its unequivocal condemnation of the leaders such as Rabbi Blau and Rabbi Twersky ous heshbon ha-nefesh (soul-searching) as a gaging in homosexual activity “ke-makhhol homosexual act. But we must, at the same end up on opposite sides of the fence. There community – both within the Yeshiva Univer- bi-shefoferet” (the very act of intercourse), he time, be brave enough as a community to is, furthermore, no need to rehash the argu- sity community in particular and the broader may receive an aliyyah to the Torah. We would make sure that it does not cause us to forget ments; everyone knows where to find the tran- Orthodox community in general – about the do well, then, to give these panelists, as well Leviticus 19:17 and its unequivocal condem- script of the event and the various responses. fact that these feelings towards gay people as other closeted individuals in the same posi- nation of baseless hatred. We also will not discuss the pain or experi- exist among us. After all, a primary reason for tion, the benefit of the doubt, and not jump to ences of those who are homosexual in the Or- the Hurban was sin’at hinnam, baseless ha- conclusions because of baseless hatred. thodox community and are either in or out of tred,vii and this cynical attitude of hatred and Aside from the halakhic and ethical prob- i Michael Cinnamon, “Out of the Closet,” The the closet; for more on this important issue, negativity has continued to plague lems with homophobia, there is a serious prac- Commentator, December 23, 2009. Available people can read the anonymous articles writ- ever since. Of course, as anyone who hates tical price paid for that discriminatory at: http://www.yucommentator.com/news/out- ten in Kol Hamevaseriv and The Commentatorv someone will tell you, they do not hate for no orientation as well. Several of the aforemen- of-the-closet-1.995729. and read the transcript from the event. reason: “Do you know what this person did to tioned responders to the panel commented that ii The texts of each of these messages can be Instead, we would like to address a cer- me?” Too often, however, the reason they individuals who find themselves in a situation found in the above Commentator article.

Volume III, Issue 4 www.kolhamevaser.com 3 Kol Hamevaser iii The audio file of Rabbi Twersky’s sihah can be accessed at: http://www.torahweb.org/au- dioFrameset.html#audio=rtwe_122809. iv Letters-to-the-Editor Anonymous, “A Burning Fire and a River of Tears: One Day in My Shoes,” Kol Hamevaser Dear Editor, religious woman’s life, she is confronted with Dear Editor, 2,6 (April 2009): 13-14. Available at: and must accept the fact of her limitations http://www.kolhamevaser.com/?p=65. In the United States, the rabbinic response based on gender. Orthodox women have been While reading the last edition of Kol Hamevaser [3,3 (December 2009)], I was dis- v to the phenomenon of yo’atsot has been varied. doing this with tremendous dignity for gener- Unknown, “The Gay Question: Time for tressed by certain authors’ tendencies towards There are many Orthodox rabbis who fully ations. The rabbis can and should learn from Modern Orthodoxy to Take Off the Blind- subjectivism, which I judge to constitute a dan- fold,” The Commentator, November 1, 2009. support the concept and practice of utilizing their female congregants what it means to hold gerous disdain for the truth, especially within a Available at: http://www.yucommentator.com this cadre of seriously educated and rigorously yourself back from something that you feel you religious setting where certain cardinal beliefs trained women for their communities’ needs, are qualified for and deserve to be a part of. /opinion/the-gay-question-1.855249. must be upheld. This subjective tendency may but others have opted out of giving their impri- Hopefully, the objective or fundamental grow out of a desire for tolerance for others. vi Some liberals claim that it is homophobic matur and have even gone as far as to limit organizing principle of every rabbinic leader is While admirable, one must not allow this im- and unacceptable to assert behavioral norms these women’s access to their communities. to make shemirat mitsvot a meaningful and pulse to override the truth. Instead, one must, of any kind; Judaism obviously opposes this. This, I believe, is a sad and unfortunate failure necessary part of every congregant’s experi- I believe, first discover where reality lies and vii Yoma 9b. amongst parts of the American rabbinate. ence. Access to yo’atsot has increased the then make decisions about how to tolerate oth- viii This is implied by Rambam, Mishneh Sharing authority is not something that number of women who are asking questions ers who disagree. Torah, Hilkhot Rotse’ah 13:14 and Shulhan While I strongly support Dovid Halpern’s any system based on a hierarchical structure and getting answers. This is a reality that anx- call for greater study of Jewish Philosophy Arukh, Hoshen Mishpat 272:11, which both embraces easily. The halakhic framework iety about change will not cause to disappear. (“Not by Day and Not by Night: Jewish Philos- mention hatra’ah (forewarning) as part of the within Orthodoxy clearly places power and au- Having a halakhic relationship with someone ophy’s Place Reexamined,” pp. 23-24), I take process of someone becoming a person worthy thority in the hands of those with extensive Tal- other than the rav of one’s shul does not dis- serious issue with his (mis)use of the dictum of hatred. mudic knowledge. Women’s access to that count or dilute many other opportunities for “Eilu ve-eilu divrei E-lohim Hayyim (these and ix This paraphrase was obtained based on a knowledge has long been a point of contention connection with him as a posek. It is impera- those are the words of the Living God).” Halpern interprets this principle to conversation of one of the editors with some- within Orthodoxy. It has even evolved, in cer- tive, I believe, for rabbis to review the notion tain institutions, into the absurdity of allowing of healthy relationships in this context. In our mean that all positions held by sincere Ortho- one who spoke directly with this rav about the only photocopied materials into class, as op- most significant experiences and connections dox Jews are legitimate and “equally valid” (p. issue. 23). However, the original context of “Eilu ve- posed to bound books; somehow, the informa- with other people, we must always allow for x Yevamot 79a. eilu” is a halakhic, not philosophical, dispute. tion studied while contained in an actual book learning and access to information from other i ii xi Devarim 32:33. Indeed, both Ritva and Rashi limit the scope is perceived as more unsafe or subject to sources. Ultimately, this strengthens and vali- of this statement to halakhic questions of se- scrutiny than when it is simply selected and dates those relationships. This is true for par- vara. Whereas one can say that halakhic ques- distributed. ents and children, teachers and students, and tions intrinsically have no definite answer and However, things have certainly improved. rabbis and congregants. that both sides of a given debate are possible, Women at Stern College are given support to I am writing this to the young readers of the same is not true of many philosophical pursue rigorous study, and, most im- this paper. Do not be afraid to accept the ap- questions of a factual nature. When such fun- portantly, women’s intellectual interest in propriate halakhic innovations that many rab- damental questions as the corporeality of God Torah is deeply respected. How shocking it banim in Erets Yisrael have already fully come up, we must not downplay the real differ- ences that exist; instead, we must realize the se- was for me, after graduating from Stern over endorsed. Change in any system is scary and rious consequences of choosing one side over twenty years ago, to read in this paper [“An In- threatening. However, a healthy system incor- the other (such as being labeled a heretic, or terview with Rabbi Yaakov Neuberger,” Kol porates new information and people’s real-life miniii) and then decide which side is correct. Hamevaser 3,2 (November 2009): 11-13, at p. experiences to allow for proper development. Similarly, Ori Kanefsky’s article (“Bible 12] that the Yo’atsot Program represents a bar- The presence of yo’atsot in our communities Study: Interpretation and Experience,” pp. 19- rier in the relationship between a female con- is a model of growth and opportunities for 20) inappropriately applies modern literary the- gregant and her rabbi! women to study within a serious halakhic ory to the Bible in a very damaging manner. It is ironic that when rabbis are told that framework. Celebrate the chance for your- While reader-response criticism may have women are more comfortable discussing inti- selves, your spouses, and your sisters to seize value when reading secular literature, it defi- nitely cannot be applied to the word of God. mate areas of their lives with another woman this moment in Jewish history and to be full God intended to convey certain ideas in the than with a man, they respond with extreme contributors to the wondrous and beautiful ex- Bible and it is those we should be studying, not defensiveness: how can it be that just by nature perience of living a life immersed in Torah val- “creating” (p. 19) our own limited human of who they are, namely male, they are not as ues and study. This is not a radicalization of meanings, thereby equating ourselves with equipped to handle the hypersensitive areas of Orthodoxy. It is merely a response to the real- God. Indeed, I do not find it demeaning at all Taharat ha-Mishpahah? Many rabbis are, in life experience and spiritual yearnings of many to be “reduced” to detectives with the task of fact, quite sensitive, and, in their own minds, women. The student body at Yeshiva Univer- revealing God’s message to humanity (ibid.). fully cognizant of the psychological and emo- sity represents the future of Orthodoxy in this The proper role of mefareshim and contempo- tional factors that come into play in rendering country. Be brave, and remember: “In a place rary readers is to uncover the multiple mean- a pesak Halakhah in these areas. However, re- where there are no men, strive to be a man.”ii ings of the Bible, and it is to this endeavor that shiv’im panim la-Torah (there are seventy faces ality rears its ugly head and screams, “Alas, to the Torah)iv refers, not to the creation of new you are not a woman! In addition to many “meaning” by inserting ourselves into the text other obvious differences, you have never Sincerely, (ibid.). physically experienced a monthly menses!” Suri Halpern, SCW ’86, CSL ’89 Although personal experience is not a neces- sity in halakhic decision-making, it certainly ______Sincerely, does not hurt. As Mrs. Shani Taragin stated in i “An Interview with Mrs. Shani Taragin: Part Yehoshua Blumenkopf, YC ‘13 her recent interview in the same issue, “As One,” Kol Hamevaser 3,2 (November 2009): many rabbanim have attested and as we see in 14-17, at p. 15. ______i Eiruvin 13b, s.v. “Eilu ve-eilu.” the end of the Perishah’s introduction to Yoreh ii Avot 2:5. ii Ketubbot 57a, s.v. “Ha ka-mashma lan.” De’ah, women understand the metsi’ut (realia) iii Rambam, Mishneh Torah, Hilkhot Teshuvah of these halakhic phenomena a little more 3:7 (contra Ra’avad ad loc., s.v. “Ve-ha-omer”). clearly than men do, and they can explain them iv to Parashat Be-Reshit 2:1 or Ibn Ezra, to other women more easily.”i Every day of a Hakdamah la-Torah.

4 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects Jewish Denominations and Sects The Philosophical Implications of Division BY: Jonathan Ziring growth, all while still grounded in a deep tinct, namely pluralism. He writes: beyond the pale and what is within. This gets understanding of . Then, Haredi “Toleration is not to be equated with plu- very difficult, as the Sefer ha-Hinnukh makes and Modern Orthodox Jews can acknowl- ralism. Indeed, in a sense, it is its very clear in his analysis of the issur of lo titgod- he history of religion is filled with edge our differences without trying to antithesis. Full-blown religious pluralism edu. After quoting Rambam, he writes: strife, divisiveness and schism. Ju- “save” the other from falling into the acknowledges the radical legitimacy of “From my teacher, may Hashem protect Tdaism has been no exception, whether abyss of secularism or fanaticism. Those conflicting faith commitments. As such, him, I learned that this prohibition applies it be the Perushim and the Tsedukim, or the who ascribe to separatism will ride their it need not, it cannot, ‘tolerate’ them. To only within one fellowship where some Orthodox and Reform, Judaism has split into buses, with men in front and women in tolerate is to suffer the pressure of what are divided against others and they are factions with distinct philosophies and per- the back without having to defend their is not only different but, by my lights, equivalent in wisdom, that it is forbidden spectives.i Beyond the emotional pain that ideals. And those who embrace moder- thoroughly erroneous; and to refrain, for each group among them to act in ac- these splits have caused, there are halakhic nity while remaining grounded in halakha nonetheless, from the exercise of power cordance with its own opinion as this problems as well. As many people are aware, will celebrate equality, and continue to to coerce its devotees to cease and de- causes division among them. Rather, they Hazal seem to have felt there was an absolute ride their own bus, without looking over sist.”xii should converse extensively about the prohibition against creating schisms within Ju- their right shoulders.”vi While accepting the validity of two traditions matter until they all agree to one opinion, daism. Hazal, playing on the verse of lo tit- After reading this, I was horrified, to say the may solve the problem of mahaloket, it brings and if this is impossible they should all godedu,ii the prohibition against cutting least. But I do admit that sometimes schism along with it the philosophical problems of act in accordance with the more stringent oneself in mourning, derive that it is also for- is justified. So I had to give thought as to the pluralism, namely making “the Torah into two opinion if it is a matter of Biblical law, bidden to make “aguddot aguddot,” to divide reason for the issur to form aguddot. .” but two separate rabbinic courts, equal in into groups.iii While it is possible (and even Many people assume that it is simply a This being the case, I return to Maharat wisdom, ‘lo titgodedu’ was not said with probable) that there are some circumstances in problem of causing mahaloket, and this is the Hurwitz’s claims. It is true that Modern Or- regard to them.”xiii which schism is justifiable, schism is overall position taken by Rambam.vii When different thodoxy disagrees with on As the Sefer ha-Hinnukh is working within many grounds. However, as long as we re- Rambam’s framework of preventing strife, his “As long as we remain part of one community and keep ourselves in main part of one community and keep our- parameters seem reasonable. Only those who check by ‘looking over our shoulders,’ we recognize that there is one selves in check by “looking over our are within one group must act uniformly, but shoulders,” we recognize that there is one those that are legitimately separate in some Torah, and we are both trying to keep it as best as we can.” Torah, and we are both trying to keep it as best sense of the word can act differently. How- as we can. We recognize that they emphasize ever, if you think about the practical implica- something that should be avoided at much as people do different things, fights emerge.viii elements of our tradition more than we do, and tions of his conditions, their implausibility possible.iv Some commentariesix conflate this issur with we can aspire to emulate them. However, to becomes apparent. As R. Klapper comments: The reason this is important is that many the lament of the Talmud over the state that the claim that it is worth a schism is to claim that “Sefer HaChinnukh’s qualifications illus- people believe that Orthodoxy may be headed Jewish people were left in by the students of we do not belong to one tradition, that there trate the fundamental impossibility of towards a schism. Most people believe that Hillel and Shammai: “When the number of are two Torahs. If we do this, we deny the making effective rules against fighting. there is no reason for it, and as such it would Shammai and Hillel’s students who had not truth of the elements of our tradition they ex- What if one party thinks they are of be a terrible thing. However, I was recently trained as much as was necessary, strife in- emplify. As I have heard many times from R. equivalent wisdom, but the second thinks disturbed by a blog post by Maharat Sara Hur- creased in Israel and the Torah became like Lichtenstein, even if we often do not agree themselves much wiser? What if the dis- witz that suggested the opposite. She claimed: two Torahs [ve-na’aseit ha-Torah ki-shetei with the Haredim, we must recognize the pute is about whether an issue is deoraita “The Haredi and Modern Orthodox com- Torot].”x This may be understood as support kevod ha-Torah (honor for the Torah) that their or derabbanan? Most importantly, what if munities are already at odds on so many for the view of Rambam. However, R. Aryeh community projects, something which is im- one group sees the second as part of it, issues, and a formal split between the Klapper points out that a close reading of this mediately palpable when talking to them. Not but the second sees itself as always hav- movements may be inevitable. And this source seems to imply the opposite.xi Ma- to mention the scrupulous adherence to every ing been independent, or declares itself may not be a bad thing.v A critique I often haloket usually arises when several groups detail of Halakhah, which unfortunately we now independent?”xiv hear about the Modern Orthodox world is think they should all be doing or thinking the its supposed dearth of leaders and leader- same thing, but they disagree about what that “Pluralism is not an option, but toleration is. We still must prevent ship... I actually think there are many standard should be. If that would be the case, the problem of mahaloket. And then we must decide leading voices within the Modern Ortho- then when there is an argument about a ha- dox community; however, some of those lakhah, the Torah will look like one Torah, what problems we can agree to disagree about, voices are often hushed in fear of retribu- though we may be unclear about what it is what is beyond the pale and what is within.” tion and ostracism from Haredi Jews. supposed to look like. However, “the Torah Thus, some leaders from the Modern Or- becoming two Torahs” seems to imply that often lack in our own communities. The no- I think this highlights some of the most thodox camp who may want to come out there will be two traditions recognized as le- tion that we should split so that we will no basic problems. First of all, many fights in the in support of women in spiritual leader- gitimate options. This truly makes Judaism longer have to defend our ideals from one an- Orthodox community are exacerbated because ship or a decentralized approach to con- look like two Torahs. other is to admit that we are not the same type one side refuses to accept the credentials of the versions may be reticent to publicly voice To clarify, imagine a situation in which of Jew, that fundamentally there are two kinds other, thereby claiming that their opponents opinions lest they alienate our brothers two groups are arguing about a given ha- of Jews each with their own tradition. Do we are not only wrong, but have no right to even and sisters on the right. lakhah, but peacefully agree to tolerate each really want to claim that we do not share one argue in the first place. Prominent members “But imagine how liberating it would be other. If one thinks that “becoming two history, one tradition? of all communities are often quoted as claim- if some of our Modern Orthodox leaders Torahs” means that there will be strife, then However, if we remain one community, ing that there are no talmidei hakhamim were not fearful of the reaction to the the problem is solved. However, Mori ve- then pluralism is not an option, but toleration (Torah scholars) in the groups that disagree right. Imagine if our leaders were able to Rabbi R. Aharon Lichtenstein points out that is. We still must prevent the problem of ma- with them. On the other hand, often there are embrace and teach Modern Orthodox there is a sentiment that looks like tolerance haloket. And then we must decide what prob- no talmidei hakhamim in a given group, and ideals based on equality and spiritual practically, but is actually philosophically dis- lems we can agree to disagree about, what is the group lacks the humility to admit it. This

Volume III, Issue 4 www.kolhamevaser.com 5 Kol Hamevaser further undermines that group’s image and its iv Of course, historically, the breaks were not future goals. It is incumbent upon both sides quite as absolute at the time as they seem in to be honest with themselves, to recognize retrospect. Monopolizing Marriage: The strengths and weaknesses where they exist. v Emphasis mine. This is especially true when someone is intro- vi Sara Hurwitz, “Orthodox Jews Ride Differ- ducing a new idea, and even more so when it ent Buses,” “Morethodoxy,” July 2, 2009. Rabbinate’s Control of is a perceived as a kulla (leniency). Rashi, Available at: http://morethodoxy.org/2009 when describing why it is greater to be lenient /07/02/orthodox-jews-ride-different-buses- than strict, says that “[the lenient one] relies maharat-sara-hurwitz/. Marriage in Israel on his learning and is not afraid to permit, but vii Rambam, Mishneh Torah, Hilkhot Avodah BY: Tzivia Traube Authority) and R. Yosef Avior, because these the strength of the strict one does not prove Zarah 12:14. converts were supposedly not adhering to Ha- [his greatness], as anyone can forbid even by viii See also Kiddushin 30b with Meiri’s com- lakhah. R. Sherman alleged that R. Druck- something that is permitted.”xv Whether we ments with regards to arguments in Torah. See n March of 2008, journalist Gershom man’s conversions were invalid because he did like it or not, those people who are innovating the parallel in his Hibbur ha-Teshuvah as well. Gorenberg, in an article for the New York not insist on kabbalat ol ha-mitsvot (accep- must prove their status as talmidei hakhamim ix See Rashi to Yevamot ibid. ITimes Magazine, recounted the story of tance of the yoke of mitsvot) as a requirement more than those who are keeping the status x Sotah 47b and Sanhedrin 88b. Sharon, an Israeli secular woman, who had to for the conversions, which rendered him unfit quo. In other words, anyone can keep the sta- xi R. Aryeh Klapper, “Yom Tov Sheni be-Erets prove she was Jewish before she would be al- to judge. Shortly thereafter, regarding a mar- tus quo even if there is no reason to, but to in- Yisrael le-Ben Hu”L,” Beit Yitshak 37 (2005): lowed to marry. The Israeli Rabbinate told ried couple in Ashdod seeking divorce, the novate one must show his mastery of the 369-378. Sharon, who was born in and had court invalidated the wife’s conversion by R. halakhic system. Unfortunately individuals xii R. Aharon Lichtenstein, Leaves of Faith Vol- served in the Israeli army, that she would need Druckman, retroactively nullified the marriage, who attempt to innovate within Halakhah are ume 2: The World of Jewish Living (Jersey to submit a letter from an Orthodox rabbi as- and declared the couple’s children non-Jews. often not knowledgeable enough in the ha- City, NJ: Ktav, 2004), pp. 87-88. serting that her American-born mother was These rulings split the Religious Rabbinate, lakhic system, which increases tension and xiii Sefer ha-Hinnukh, mitsvah 467. Jewish. However, like Sharon, her mother was with R. Amar, the Sephardic Chief Rabbi, de- strife. Maharat Hurwitz’s comments, which xiv R. Aryeh Klapper, “Re’eh/Lo Titgodedu,” irreligious and did not know an Orthodox rabbi fending R. Druckman against the charges support innovation, are a great example. R. Weekly Dvar Torah. Available at: http://www. who could testify to her Jewish status. After levied against him. He expressly forbade them long months of expensive genealogy sleuthing, from issuing a verdict, and accused the Rab- Yosef Blau said in a recent Commentator arti- torahleadership.org/articles.html#weekly- iii cle: dvar-torah. Sharon finally authenticated her Jewish status binical Court of “underhanded opportunism” with the Rabbinate and began the long, intri- when they ignored his order. The legitimacy of “Frankly, if you talk about the program xv Rashi to Beitsah 2b, s.v, “De-Hetteira adif cate process of getting married in Israel.i the Ashdod ruling was further questioned when [Yeshivat Mahara”t], and not about leih.” Unfortunately, Sharon’s story is quite R. Druckman said that he was only called to women being rabbis per se, my concern xvi Nathaniel Jaret, “Mahara”t Sara Hurwitz commonplace in Israel, for the Israeli Rab- testify in Ashdod once the ruling had been ren- is that it’s not on a higher level, and there Speaks at Stern College,” The Commentator, binate exercises a stranglehold on the legal dered against the couple. He refused to testify is nothing about it that indicates that it re- November 23, 2009. Available at: proceedings of marriage in the country. As a on the halakhic grounds that once a verdict is ally is…I don’t see major talmidei http://www.yucommentator.com/news/ma- result of this rabbinic chachamim teaching there.” He also hara-t-sara-hurwitz-speaks-at-stern-college- monopoly, all Is- noted that the program, “by starting 1.944315. “The Israeli Rabbinate exercises a strangle- raelis – secular and something that is very controversial, not religious – must hold on the legal proceedings of having the standards that one would hope apply to the Rab- they have, causes people to question the binate for religious marriage in the country.” legitimate [women’s] programs that have marriage licenses. shown they have high standards.”xvi According to the Rabbinate, only Jews can rendered, further testimony is prohibited.iv It takes broad shoulders to call for something marry Jews, so prospective Jewish couples Clearly, the confusion and squabbling among as drastic as schism, and people should be hes- must prove they are Jewish in order to get mar- the rabbis regarding the legitimacy of their itant before making statements that imply they ried. They must register for a marriage certifi- conversions belie their insistence on oversee- have such authority. cate with the Rabbinate of one of their cities ing Orthodox conversions for prospective cou- While there may be reasons to support a and present proof. Then, the couple must agree ples. formal split, the cons clearly far outweigh the to have an Orthodox ceremony officiated by an The question of recognizing Jewish status pros. The risks of “ve-na’aseit ha-Torah ki- Orthodox rabbi who is approved by the Rab- deepens when at least one of the parties is an shetei Torot” and “yirbu mahalokot be-Yis- binate. The women, regardless of religiosity, immigrant convert. In those cases, the Rab- rael” (arguments will increase among Israel) must attend bridal classes teaching family rit- binate often challenges the Orthodoxy of the are, to use Maharat Hurwitz’s formulation, ual purity before the wedding.ii Before she can foreign supervising rabbi. This suspicion even such “a bad thing.” And perhaps it is not such remarry, a childless widow must submit a letter extends to American and English Orthodox a bad thing to look over our shoulders – with of halitsah (the ceremonial release from levi- rabbis. The foreign Orthodox rabbi must sub- all our differences, there is still plenty we can rate marriage) obtained from her deceased hus- mit a letter asserting that the applicant is in fact learn from all members of the Jewish commu- band’s brother. In accordance with Halakhah, Orthodox to the local Rabbinate in Israel. The nity. the Rabbinate prohibits marriages between ko- foreign rabbi’s authority is then verified based hanim and divorcees, even if they are secular. on an unpublicized list of recognized Orthodox Complicating matters, the Rabbinate only rabbis from abroad maintained by the recognizes converts that were converted ac- Sephardic Chief Rabbi of Israel. In 2006, R. Jonathan Ziring is a senior at YC major- cording to Orthodox standards. On the surface, Amar stated that Israel would not automati- ing in Philosophy and and is a this does not seem to be very problematic, as cally recognize the conversions performed by Staff Writer for Kol Hamevaser. there is a National Conversion Authority in Is- the Rabbinical Council of America (RCA). The rael that oversees all Orthodox conversions. RCA established regional conversion courts in Presumably, a non-Jew who undergoes such a the early 1990s, but did not link these courts conversion would be deemed Jewish enough into a formal network. The RCA responded to i See Michael K. Silber, “The Emergence of to marry in Israel. However, in the spring of R. Amar’s statement by forming a central au- Ultra-Orthodoxy: The Invention of a Tradi- 2008, the Rabbinical Supreme Court, led by R. thority tasked with supervising the local con- tion,” in Jack Wertheimer (ed.), The Uses of Avraham Sherman, nullified many of the Or- version courts and implementing a system, Tradition (New York: JTSA, 1992), pp. 23-84. thodox conversions performed since 1999 by called “Geirus Policies and Standards” in an ii Devarim 14:1. the conversion courts headed by R. Chaim effort to streamline conversion.v Despite these iii Yevamot 13b-14a. Druckman (the head of the State Conversion measures, the Chief Rabbinate of Israel still

6 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects does not automatically recognize these conver- and conversions. Protesting vehemently, R. Stav believes that the Rabbinate’s obstinacy /acs/marriage.aspx. sions as valid and states that such converts Henkin wrote to R. Feinstein that his opinion will lead to the institution of civil marriage in iii Yechiel Spiera, “Rav Amar & Rav Druckman must strictly adhere to Orthodox law if they would lead to mamzerut. R. Henkin adopted Israel. He has stated that he believes that if the Respond Regarding Giyur Controversy,” wish to be married in Israel. Several Orthodox the opinion of the Rogatchover Gaon, R. Yosef Chief Rabbinate would make marriage more Yeshiva World News, May 6, 2008. Available rabbis have publicized their discontent with the Rosen, who disagreed with Rambam. The Ro- user-friendly, secular would not be as at: www.theyeshivaworld.com/article.php?p= Chief Rabbinate’s stipulations. R. Marc Angel, gatchover wrote that it is impossible that a non- resentful and angry.xvi 17695. a former President of the RCA and the recent Jewish civil marriage has no halakhic status.xi Currently, some secular Jews see the Or- iv Ibid. founder of the International Rabbinic Fellow- As a result of the halakhic status of civil mar- thodox stranglehold on marriage as a violation v Moshe Kletenik, “Conversion RCA Style,” ship, a competing Rabbinic council, was riage, the Rogatchover and R. Henkin both of their civil rights. Israel signed the Universal The Jewish Star, January 15, 2010. Available quoted by the New York Times as saying that compel a couple to obtain a get to dissolve Declaration of Human Rights whose charter at: http://thejewishstar.wordpress.com/2010/01 declares, “Men and women of full age, without /13/conversion-rca-style/. “The introduction of civil marriage would alleviate the compli- any limitation due to race, nationality or reli- vi Gorenberg, ibid. Available at: http://www.ny- gion, have the right to marry and to found a times.com/2008/03/02/magazine/02jewish- cations regarding conversions and ease the bitter disputes family.”xvii However, those in Israel without a ness-t.html?scp=1&sq=how%20do%20you%2 among leading Orthodox rabbis.” religion cannot marry. Nearly 300,000 Israelis, 0prove%20you%27re%20a%20jew&st=cse. many of them recent Soviet immigrants, meet vii Most rabbis disagree with R. Uziel’s minor- Israel should institute civil marriage and sever their marriage. And so, civil marriage appears this criterion because they cannot prove to the ity position and believe that halakhic conver- ties with the Rabbinate.vi Angel believes that to be possible even within the realm of Ha- Rabbinate that they are Jewish.xviii In response, sion requires complete acceptance of the strict adherence to mitsvot is not a prerequisite lakhah. Yisrael Beitenu, a political party composed mitsvot. for Orthodox Conversion. He states, Yet the majority of Israelis do not care largely of immigrants, made civil unions a plat- viii Marc Angel, “Slamming the Door on Con- “While converts must ‘accept the about the halakhic status of their marriages. form during the election campaign. Now, their verts,” The Jewish Daily Forward, November mitzvoth,’ or commandments, there is Rather, the majority of Israelis, secular Jews, sponsored civil union bill, which is traveling 7, 2007. Available at: www.forward.com/arti- wide latitude in understanding what this are humiliated as they are forced to adhere to through the , would grant a civil mar- cles/11985/. phrase means. The Talmud itself says that a stringent set of traditions that they do not riage to couples where both partners cannot ix Rambam, Mishneh Torah, Hilkhot Ishut 1:1- we must instruct the candidate for conver- value. In fact, according to Freedom of Choice prove they are Jewish. Yet, many secular Jews 4. sion in ‘some of the major and some of in Marriage, an umbrella organization of civil fighting for broader civil marriage believe that x Shulhan Arukh, Even ha-Ezer 26:1. the minor commandments.’” rights groups based in , about one this bill does not go far enough, as it does not xi Tsofnat Pa’neah, 1:26-27. He concludes by stating that the Israeli Rab- fifth of Israeli couples marry outside the Rab- include marriages where one of the parties is xii Dina Kraft, “In Israel, Pressure Builds to Le- binate’s unyielding position regarding kabbalat binate.xii In 2008, according to the Cyprus gov- Jewish and the other is not.xix gitimize Non-Orthodox Weddings,” J. the Jew- ol ha-mitsvot is a new phenomenon that began ernment, 1,533 Israeli couples married there.xiii It is strange to think that a democratic, ish News Weekly of Northern California. June in 1876 when R. Yitshak Shmelkes, author of There are even travel agents who specialize in westernized country in the twenty-first century 18, 2004. Available at: http://www.jweekly. the Beit Yitshak, a commentary on the Shulhan planning wedding packages for Israelis plan- lacks civil marriage and coerces the secular com/article/full/22993/in-israel-pressure- Arukh, ruled that Orthodox conversions must ning to marry in Cyprus. In 2006, the Supreme majority to comply with religious traditions. builds-to-legitimize-non-orthodox- be accompanied by a complete acceptance of Court of Israel ruled that the government Although Israel is a Jewish state, it is not a re- weddings/. the mitsvot. However the Chief Sephardic would recognize marriages from abroad even ligious state. The motivations of the Rabbinate, xiii Associated Press, “In Mideast, Interfaith Rabbi of Israel from 1938 to 1953, R. Ben- if they are unlawful in Israel. Therefore, for ex- seemingly well intentioned, have backfired. In- Couples Travel to Cyprus to Wed,” USA Today, Zion Meir Hai Uziel, did not accept R. ample, Israel now recognizes interfaith mar- stead of streamlining the marriage process, October 19, 2009. Available at: www.usato- Shmelkes’ ruling and argued for leniency re- day.com/news/world/2009-10-18-cyprus- garding kabbalat ol ha-mitsvot because he weddings_N.htm. worried about intermarriage and mamzerut “It is strange to think that a democratic, westernized country in xiv “Who’s Going to Break up the Haredi Mar- which would occur if stricter conversions were the twenty-first century lacks civil marriage and coerces the riage Monopoly?” OneJerusalem.com, Octo- required.vii,viii secular majority to comply with religious traditions.” ber 22, 2009. Available at: http://www. The introduction of civil marriage would onejerusalem.com/2009/10/22/whos-going-to- alleviate the complications regarding conver- break-up-haredi-marriage-monopoly/. sions and ease the bitter disputes among lead- riages, non-Orthodox marriage ceremonies, their practices have divided the Orthodox rab- xv http://tzohar.org.il/english/kipur.htm. ing Orthodox rabbis. R. David Stav, an and same-sex marriages that were performed binate and increased the secular suspicion of xvi Yair Ettinger, “Rabbi Offers Unorthodox So- opponent of civil marriage in Israel and the in foreign lands, yet still not within Israel. the religious minority in Israel. And so, the in- lution to Civil Marriage Debate,” Haaretz, Au- founder and chairman of Tzohar, an organiza- Ironically, some of the secular Jews who troduction of civil marriage is logical and long gust 7, 2009. Available at: www.haaretz.com/ tion founded to bridge the gap between the sec- do choose to marry in Israel go through the overdue. The legalization of civil marriage hasen/spages/1098606.html. ular and religious groups in Israel, gave a parallel ultra-Orthodox Haredi Rabbinate, or would allow secular Jews the freedom to de- xvii Seth Freedman, “Marriage and Tolerance in lecture at YU’s Yom Rishon and out- Badat”s, because its stipulations are less rig- sign their own meaningful ceremonies and Israel,” The Guardian, August 13, 2009. Avail- lined important halakhic opinions regarding orous. The Haredi Rabbinate assumes that their would not hinder or threaten the religious Is- able at: http://www.guardian.co.uk/comment- civil marriage. He first quoted Rambam, who applicants are ultra-Orthodox, and does not raelis’ ability to marry according to religious isfree/belief/2009/aug/13/religion-judaism. forbids sexual relations without the purpose of question them as deeply. It is assumed that standards. xviii Gregory Kotler and Yisrael Rosen, “Path to kiddushin between couples under the Torah’s brides attended niddah classes and went to the Judaism Paved with Obstacles and Tests,” prohibition against prostitution.ix R. Stav con- mikveh, that the officiating rabbi is Orthodox YNet, June 4, 2007. Available at: www.ynet.co. cludes from this that Rambam believes that and that the parties are Jewish. All the couple Tzivia Traube is a senior at SCW major- il/english/articles/0,7340,L-3404428,00.html. civil marriage falls under the prohibition of needs to do to receive a marriage certificate is ing in English Literature. xix Ruth Eglash, “Many Israel Beiteinu Voters prostitution and is therefore not recognized. submit a letter stating that each of their moth- Complain Civil Union Bill Does Not Address However, showed R. Stav, Rema disagrees ers and grandmothers are Jewish and then pay Problem,” The Jerusalem Post, December 10, with Rambam’s position and quotes Ra’avad, several hundred shekels.xiv 2009. Available at: http://www.jpost.com who writes that a man can live with one In an effort to ease the difficulty secular i Gershon Gorenberg, “How Do You Prove /servlet/Satellite?cid=1260447411573&page- woman as long as she goes to the mikveh reg- Israelis face before marriage, Tzohar, an organ- You’re a Jew?,” The New York Times Maga- name=JPost%2FJPArticle%2FShowFull. ularly. The couple is married according to com- ization that was founded by Dati Le’umi rab- zine, March 2, 2008. Available at: mon law and the woman is a common law bis, works closely with secular couples that http://www.nytimes.com/2008/03/02/maga- wife, or a pilegesh.x resent the need for an Orthodox ceremony and zine/02jewishness-t.html?_r=1&adxnnl R. Yosef Eliyyahu Henkin and R. Moshe the requirement of niddah classes. According =1&adxnnlx=1261947064-ZrrOuXbCB Feinstein continued to debate the halakhic sta- to their website, they “transform these experi- 1DiW215Emqr8g. tus of non-halakhic marriages. R. Feinstein re- ences into deep, meaningful encounters.”xv ii “Marriage in Israel,” Website of the U.S. Em- fused to recognize the validity of civil However, the Rabbinate steadfastly opposes bassy in Tel Aviv, Israel. Available at: marriages, non-Orthodox Jewish marriages, any changes in its system of marital laws. R. http://usembassy-israel.org.il/consular

Volume III, Issue 4 www.kolhamevaser.com 7 Kol Hamevaser should have been more prominent is the ques- social institution, in which people get together tion of how much Torah an Orthodox Jew and go to a golf club, without much obser- learns and his kevi’as ittim la-Torah – whether vance. But that is not the real Reform. Real An Interview with he learns once a week, three times a week, or Reform Jews believe that their derech is the every day. That is so much more of a re- real retson Hashem. I have not met many Re- spectable criterion for the definition of a per- form Jews like this woman and I suspect there Rabbi Dr. Norman Lamm son as Orthodox than is the size of the are very few, but, then again, not so many Or- mechitsah in his shul. Talmud Torah is and thodox Jews are beyond reproach… BY: Staff none of us is monolithic. But there is ab- should be the essence of Orthodoxy. In any event, this is what I think is the solutely no essential difference between these With regard to Conservatism, it is very general denominational situation at present. What is the difference, in your opinion, titles in terms of the group they describe. hard to define a movement which exists by What binds us together, of course, is a funda- between Modern Orthodoxy and Centrist Or- reason of negating others. I am not sure what mental commitment to Kelal Yisrael, which thodoxy? How do you see Modern Orthodoxy in re- Conservatism means, and I do not think they means we take the People of Israel as a real, There is absolutely no difference. I think lation to other Jewish sects? are sure what it means. “I’m not Reform and halachic category. Also, almost all of us are I may have been the first one to insist upon the This is a very big question. Included in I’m not Orthodox, so what am I? I must be Zionists, whether we belong to any of the term “Modern Orthodoxy.” In reaction to this, this discussion are Charedim, Modern Ortho- Conservative.” I am exaggerating, of course. Zionist parties or not, and affirm the establish- the Charedim expressed malcontent, asking dox, and then Conservative, Reform, secular- There is a lot of good work done in the Con- ment and continued existence of the State of me not to use this term, but I responded to ists, and atheists. We have to take a position servative Movement. But fundamentally, it de- Israel as beneficial divine acts. them that if they kept on espousing positions on all of them, of course, but the position fines itself as the distance between two points. which were completely at variance with what should never be firm because they change and It is not enough to give them a raison d’être Fifty years ago, pundits predicted that I believed, and never thought of contacting us we change, and so we have to reassess the sit- from a historical point of view. Look at what Orthodoxy would die, but it did just the oppo- in advance, I would have to do this. uation constantly. happened to them this past year: they lost the site. What do you see as the trajectories of the The term “Orthodox,” of course, is one I Let us proceed from the right to the left. membership of 100 temples in their move- various denominations in Judaism over the never liked in the first place, since it means Within Orthodoxy, of course, there are many ment, and for them, a temple is the ultimate next 50 years? “right-thinking,” and that is a goyish (non- different points of view. The term “Charedim” criterion of religious success. For us, of This past April, Bar-Ilan University in- Jewish) term in many ways. It also gives the refers to a very broad category of people, con- course, it is not. You can daven in a shtibl, a vited me to receive an honorary degree, and I impression of having every single thought reg- sisting of Chasidim, Misnaggedim, Yekes synagogue, or at home. For them, though, accepted. They asked me to give several lec- ulated and so does not account for the fact that (German Jews), and all kinds of different peo- there is hardly such a thing as davening at tures the day of the ceremony, and so, in there are shades of meaning in Judaism. There ple whom I respect, as long as they are serious home as an institution, and so this loss of tem- preparing a lecture the day before, I got a call are many varieties in the practical, halachic people. I myself come from a background ples becomes a major problem for them. from the Jerusalem Post asking me if they way of thinking, as well as in Hashkafah, even which might be described as semi-Charedi, by Early Reform was, in some ways, far could send over a reporter for an immediate as “tradition” demands certain basics in both which I mean that I learned in Torah worse from our point of view than modern Re- interview. I agreed, though in retrospect I areas [as I refer to in my 1986 article “Some Vodaath through high school plus one year af- form, but in some ways much better, too, be- should not have, since in any interview a lot Comments on Centrist Ortho- of us say things which we later doxy” (Tradition 22,3)]. In fact, regret – not because they are once, in one of the newspapers the “What binds us together is a fundamental commitment to Kelal Yisrael, wrong but because they proba- OU published many years ago, which means we take the People of Israel as a real, halachic category.” bly will be taken the wrong way. my brother [R. Maurice Lamm] In the course of the interview, and I had a debate on this topic. one of the questions the inter- He wanted to use the term “Tradition” and I terwards. But that was in the days when the cause it all began slowly with the 1817 viewer asked me was: “What do you think wanted to retain the label “Orthodoxy,” with yeshivah was sort of Charedi, but not strictly Hamburg Temple and the 1885 Pittsburgh about the future of religious Jewry, especially the proviso that I did not like the name at all so; they were against going to college, but the Platform, etc. Today, is going Conservative and Reform?” And I allowed because it gives you the impression of being unofficial policy was, “If you go, don’t tell in two opposite directions at the same time – myself to be completely open, which was, of caught in a very rigid system. Halachah is not me,” so a lot of the boys went on to one more intensely religiously committed, the course, a mistake, because I should have rigid – there is a machlokes on almost every College. This was the Charedi world in which other religiously more indifferent. avoided that trap. I said – these are mamesh issue except the existence of God. “Ortho- I grew up. How do I feel about them? If they I will tell you a story that happened to me my words – “With a heavy heart, we will soon doxy” is not really us – it was a term given to are not in conformity with civilized behavior, as a rabbi in Springfield, Massachusetts in say Kaddish on the Reform and Conservative us by others. Nothing in the Torah speaks like the who went to Iran, I do 1954. The president of my shul, a widower, Movements.”i Of course, this set off an ava- about Orthodoxy. But, for lack of a better not respect them. If, however, they are civi- after a long search, finally remarried a lovely, lanche of criticism – some of it gentle and po- mode of identification, we are stuck with it. lized, in the sense of not being truculent or fine Reform Jewish woman. She promised her lite, and some of it awful, especially among In any event, later on I began thinking savage in presenting their views, I do respect husband that she would be Orthodox, keep a Conservatives. It did not bother Reform Jews that the label “Modern” was a bit presumptu- them. Still, I deplore Charedi attacks on us. kosher home, and go to shul with him: Friday too much, because we are too far away from ous, implying “I am modern and you are not.” Sometimes, the discussion goes into the gutter night, he accompanied her to a Reform temple, them. There is a sociological principle at play So we tried the title “Centrist Orthodoxy,” and instead of into the boxing ring. But, neverthe- and Shabbos morning, she accompanied him here: ideologically, your greatest enemy is the I quickly saw that it was totally misunder- less, I will make every effort, as I have from to my Orthodox shul. (Interestingly, before she group right next to you, because you have to stood. “Centrist” does not mean that you have the very beginning, to keep dialogue with came to shul to daven with us, she read her Re- differentiate between seemingly close or even Conservative and Reform Judaism on one side them open, even as that sometimes becomes form prayers at home, which in many ways identical commitments. So Conservatives kept and “Real Judaism” on the other and we are very difficult – for them and for us. mirrors what we Orthodox Jews do when we on speaking about my insult to them, the fact somewhere in the center. That is nonsense. Connected with Charedi Orthodoxy is an have a bar or wedding in a Reform or that we do not give them any credit – anything Rather, it means that we are the center within anti-Zionist, or at least non-Zionist, tendency. Conservative congregation.) One day, though, under the sun. One fellow said I was hateful. the Orthodoxy community. I now try very There is a difference between the two: Satmar they had a machlokes and they came to me. Overall, they felt insulted and disre- much to discourage the use of the word “Cen- Chasidim, it is true, are anti-Zionists, but most What was the problem? He opened up and spected and claimed that I was triumphalistic trist,” because it has been misunderstood and other Charedi groups are simply non-Zionist said, “Tell her she’s overdoing it: she so much in my predictions.ii That is, of course, non- has absolutely no noetic content, in contradis- – some more so and others less so. Another as- insists on separating milchigs and fleyshigs sense – apparently, they do not read English. I tinction to “Modern Orthodoxy,” which does. pect of Charedi Orthodoxy is an emphasis on that she uses different matchboxes to light the said I was “heartbroken.” What should I say – Some sociologists distinguish between talmud Torah. I have often deplored the fact stove.” that I think they have a glorious future? I do “Modern” and “Centrist” Orthodoxy – which that in the 40’s and 50’s, official Orthodoxy What you see, then, from this story is that not believe that. When they told us 50-60 is narishkayt (foolishness). Of course there are made such a big issue of the required size of a there is a lot of variance within Reform and years ago that Orthodoxy was about to disap- varieties within Modern Orthodoxy, just as mechitsah in a shul. It is definitely an issue, there are Reform Jews who are very serious pear – when Ben-Gurion gave in to the many there are varieties within Charedi Judaism; but it should not have been the issue. What about it. Most of us see Reform Judaism as a requests that the Israeli Army keep kosher be-

8 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects cause, he said, “Don’t worry – in 50 years, no the local congregational church. When I first with whom I often disagree profoundly, was even know alef-beis and is mattir all sorts of one is going to care about this” – we felt bad, found out, I was terribly upset. I got up that speaking all over the country about pluralism, things including eating on Yom Kippur – him but we did not feel insulted. In fact, we Shabbos and thundered from the pulpit, as uniting Orthodox, Conservative, and Reform you don’t mind calling a rabbi, and this thought that he and the others might be right only a young, brash rabbi can: “Sinai at the Judaism. Many people were going along with woman who may have learned a blatt Gemara and that they had certainly posed a challenge church! Sinai, where we heard the words, what he said, because, they felt, we are Amer- – you can’t abide calling her a rabbi?” Some- to us. In the case of the Conservative and Re- ‘Anochi Hashem E-lohecha’ and ‘Lo yihyeh ican Jews – everything is good, everything is times we get stuck on nonsense, and the issue form Movements, though, this is what is hap- lecha elohim acherim al panai!’ Are we going kosher, and we must live in the modern world of the titles we give people is just one example pening, and we, as Orthodox Jews, should feel to celebrate a joining between monotheists and (as if everyone else was not living in the mod- of that.) aggrieved and have to hope that this loss of those who say there are three gods?!” After ern world). He invited me to speak for CLAL In any event, that is the position I devel- Jews does not take place. Having sat in the dri- everything was over, one man whom I re- about relations amongst the so-called Jewish oped at the time – one that grants validity ver’s seat in terms of numbers for so long, the spected as an intelligent and wise lawyer said sects, and I accepted, which occasioned some without legitimacy to other Jewish move- Conservative and Reform Movements natu- to me quietly, “Tell me, rabbi, do you think surprise among some of my colleagues. ments. That said, we should, of course, con- rally felt terribly endangered by this statement, you convinced anyone?” “What do you In that speech, I told the audience what I tinue to dialogue with them and reach out to but having openly declared that I was broken- mean?” I replied. “You succeeded only in thought in as elegant a fashion as I could, ex- them as much as possible, provided they are hearted by this historic development, I refused deepening the gulf between us and them,” he pressing my ani ma’amin (guiding religious ardently Jewish from their point-of-view. to retract because there is nothing to retract. said. “Your rhetoric was excellent but your dogma) about the relations amongst the vari- ous denominations. In your opinion, how are Jewish denom- Essentially, I said that inations, and the relationships between them, “I understood that you cannot make any progress by insulting there is a basic differ- different in Israel from those in America? people. We have to be honest with and respectful of each other, ence between “valid- Israel is very much a different public than ity” and “legitimacy.” America. In Israel, Conservatism and Reform even when we disagree.” The first refers to have not made an impact – not at all. The little facts – for instance, impact they have they trump up in their public In addition, one Reform rabbi wrote in a ideas should not be made public that way.” I how many people do they have? The other relations. However, what Israel does have that journal that I had claimed that Conservative thought about it and concluded that his criti- “denominations” have many more people than we do not is the new phenomenon of a secular Judaism will collapse under its own weight cism was correct. we do, so they are a valid Jewish group. Fur- Jew – a Jew who wants to be a Jew, loves and Reform Judaism is now the largest move- And so, I decided not to do it anymore; if thermore, these are Jews (except for those who being a Jew, wants his children to be Jews, ment. That is only true, though, if you count I had criticisms, I tried not to be so blunt about are patrilineally descended) who want to re- loves Israel, may agree to a rabbinic wedding, everyone who comes to a Reform temple, a them. At that point, I understood that you can- main Jewishly connected and mean well. But and may even set aside time for the study of significant number of whom are not actually not make any progress by insulting people. We while they are “valid,” they are not “legiti- Talmud but is not observant and is neither Re- Jewish according to halachic standards. In that have to be honest with and respectful of each mate.” “Legitimate” comes from the Latin form nor Conservative. He may even be in context, I used the word “goyim.” One fellow other, even when we disagree. I have written word “legitimus,” which means lawful, legal. some sense atheistic. For him, Judaism is em- said, “What an insult to use such vulgar several articles about this and I stick by them Anyone who does not accept Torah she-be-Al bodied by the secular State of Israel. In Amer- terms!” Vulgar terms? “Goyim” is in the Torah to this day. I changed my mind, not in the con- Peh or Halakhah and everything that follows ica, however, there is hardly such a thing as a and in the Talmud! What is vulgar about the tent of what believed, as much as in the from them cannot be called “legitimate.” And truly secular Jew. Belief in God is there at least word “goyim?” I remember when Secretary of method of articulating it. I began to realize that therefore I said that our attitude towards non- in word. On the other side, though, we have State Colin Powell started a speech by saying in almost all cases, if a member of a Conser- Orthodox Jews must be the attitude taken to- problems they do not have. The fact that we proudly that when he was a youngster, he was vative or Reform temple leaves his or her wards a group that is validly Jewish and wants have several distinct groups that are non-Or- a Shabbos goy in the Bronx. Goyim know that house of worship, it is not that we have won a to remain such but has a totally different, ille- thodox is not an issue for them, basically. So they are goyim – it is the Jews who do not new convert to Orthodoxy, but the defection is gitimate outlook on Judaism. If their leaders there are differences between us and them – know that they are goyim. Yes, we Jews, too, to a temple which is less observant of Torah – are honorable and honest and call themselves not profound, but differences nonetheless. constitute a “goy.” or to nothing, that is, to complete assimilation. “rabbi,” I will call them “rabbi,” too. That When I visited a congregation in New does not bother me. The nomenclature does Could you comment on the nature of the Zealand some time ago, I noticed that there If, in your opinion, these other Jewish not make much sense anyway. relationship between RIETS and other denom- was not a single recognizable Jewish face in movements are doomed to failure, should we (When Reform and Conservative Ju- inations’ theological seminaries? the women’s balcony. I see the same thing in make an attempt to save them from that fate, daism came up with the idea of giving semi- I do not think that we should develop any many other places as well. I think the accept- and, if so, how? chah to women, I had a dear friend who was sort of formal relationship with the other sem- ance of patrilineal descent is the worst thing Of course we should try to save them and the president of the RCA and was a firebrand inaries, because, after all is said and done, ac- Reform Judaism could have done in all its his- not turn our backs on them. Every Jew who is – a powerful, honorable, and honest man. cording to middas ha-din (the letter of the tory, and the problems have already started lost to Yidishkayt is a coming up when people today want to marry tragedy – a tragedy “Our attitude towards non-Orthodox Jews must be the attitude taken to- Jews raised in the Reform Movement. They for all of Israel. And have erased a real fundamental of Yidishkayt so we have to davka wards a group that is validly Jewish and wants to remain such but has a that should have been a uniting principle for proactively conduct totally different, illegitimate outlook on Judaism.” all of us. dialogue with them. In any event, I have made it crystal clear As I said before, the through everything I have written since 1955 Conservative Movement lost one hundred When he heard what had happened, he was law), they are in a very questionable category that I have respect for other Jewish move- temples this year and now they are in a panic, very upset and called all kinds of meetings to religiously. However, I think we have to have ments. Before that point, I had grown up with struggling to get the key to greater loyalty. I discuss this “terrible breach” by the Reform some informal relations with them. Our rab- a very strong anti-non-Orthodox feeling that feel very bad for them and believe that kol and Conservative Movements. He even got banim should at least be told a little bit of what anything relating to Jews of other denomina- mah she-efshar le-hatsil natsil (we should several Rashei Yeshivah to write articles that they believe before they go into the rabbinate. tions was treyf. That is the way it was. I grew save whatever we can). Otherwise, it just this went against Halachah and was, al pi din So what we should be doing is teaching our up in Williamsburg – what more can I say? means that more Jews will be lost. They are (lawfully), a ziyyuf (forgery). At that point, I rabbanim about these other groups and en- This was the prevalent attitude, and I tried to not going to come to daven at an Orthodox told him, “You know, I don’t understand you. couraging them to mix with them without justify it to myself. on Shabbos; they simply will not Let’s say these women were men; would you being influenced by them. The CJF in partic- Later on, though, I changed my mind come, period. get so excited? We have Reform, Conserva- ular provides opportunities for our young peo- completely. It was early in my career in Some years ago, R. Yitz Greenberg, a tive, and Reconstructionist rabbis in this coun- ple – boys and girls – to meet with Jews of Springfield when I heard that there was a min- graduate of a Musar yeshivah, the founding try, and no one gets especially upset about that, other affiliations in an unofficial but very good hag le-doros that on a particular day every president of CLAL [the National Jewish Cen- which means the whole thing is simply sexist. context. I think such interaction to be impor- year, the Reform Temple Sinai had services at ter for Learning and Leadership], and a friend If you have a male Reform rabbi who may not tant if only because one has to be respectful

Volume III, Issue 4 www.kolhamevaser.com 9 Kol Hamevaser and honorable in dealing with other Jews. In life and think it is an important one. I think we ple is a problem for Orthodoxy. The problem who were left-wingers were very annoyed be- addition, we can learn something from them; have been neglecting 51 or 52 percent of our of Jews not identifying with Judaism or Israel cause they saw through the fact that I was not all the wisdom in the world is not with us. brainpower throughout the ages. Just imagine: is our problem, too, even though we do. We recognizing them halachically – which I do I also think that we should introduce our we have taken women who have good brains, cannot hide in this cocoon of “We can get not – but he got them to quietly, yet officially, children to the existence of Conservative and good characters, and good personalities and along without the rest of the world.” It is like agree to this plan. R. Ismar Schorsch, who was Reform Judaism at a certain age, though I do devoted their lives to Hitler’s 3 K’s: Kinder men saying that they can get along without then the head of JTS, felt that he could not be not know when. Similarly, it is a good idea to (children), Küche (kitchen), and Kirche women in the world – for a generation, they left out once Orthodox and Reform had signed expose our children to the opposite gender, at (church)! Women are not just good for these can, but after that they are just stuck. So we on, so we got him to agree as well. least for some period in their lives. When I three things. There are enough individual have to make sure to reach out to these Jews But then, Rubenstein also visited the late first came to New York, I joined the Board of cases that are exceptions to allow you to learn who have no sense of Jewish identity. and brilliant R. , the Chairman Jewish Education of Greater New York. Some min ha-perat el ha-kelal (from the specific The greater struggle, though, is achieving of the Agudath Israel World Organization. He of the day schools in the system had co-ed case to the general category). It is just not true peace within our camps, particularly resolving told him something that I hesitate to repeat – classes and others had separate classes. I am that they cannot think straight – they can. We the sharp differences between the Modern Or- that if Rubenstein had gone to the Agudah in- personally in favor of having mixed classes have crooked ideas if we think otherwise. thodox and Charedim. The insults I have suf- stead of me first, he would have had it done until the 4th grade and then separating, because At the same time, things have to be done fered from the Charedi extremists will testify already. In other words, he was being com- I think that it is not good for boys to grow up gradually. To have a woman learn Gemara a to the level of enmity that exists. This problem pletely political, and that killed the whole not knowing that a girl is a human being. I was generation or two ago like women learn actually came up in the whole question a long thing, which sometimes justifies a little bit of raised in Torah Vodaath and I am embarrassed Gemara today would have been too revolu- time ago of “Mi Hu Yehudi?” (Who is a Jew?), my animus against the Agudah (of whose by the strange ideas we had about girls. This tionary. But with time, things change; time an- which was a terrible issue for Israel for several youth group I was a member). issue has to be taken care of at a very early swers a lot of questions, erodes discomfort, governments.v When Yitzhak Shamir was So that struggle between Modern Ortho- stage, and then, once the children start to seri- and helps. So my answer, when I was asked prime minister, he was facing this critical dox and Charedi Judaism continues and is one ously learn Torah, classes should be separate, by a reporter about what I think about women problem all over again, so he called me to ask of the most significant issues we have to face just as davening is separate. rabbis, was, basically: “It’s going too fast.” I if I could help him. The particular case at that going forward. did not say it was wrong, I did not say it was point was that a goy had converted to Reform How important are ikkarei ha- in right. It just has not paced itself properly. I was Judaism and wanted to go on aliyyah. (I do not defining a person as Orthodox? What, in your criticized, of course. People asked, “You mean know anyone of that sort – a person converted Rabbi Dr. Norman Lamm is the Erna and opinion, distinguishes from that al pi din they’re allowed to become rab- here by Reform who wants to go on aliyyah – Jakob Michael Professor of Jewish Philoso- Conservative or Reform Judaism? bis?” My response: “I don’t know – are you but apparently they found one such unlikely phy and serves as Chancellor of YU and Rosh There is a lot to answer here. Going back sure they’re not allowed to?” I do not paskn candidate.) This was the cause of great confu- HaYeshiva of RIETS. to the period of the Rishonim, there are those shayles (rule on questions) that are not real. sion in Israel and the whole government was for whom ikkarei ha-emunah are the ultimate This is not a real question for me – it is too in danger of falling. I responded that I had an test of a Jew and, if you accept these principles early to tell where this is all headed and I think idea but that I could not put it into action by but your practice does not reflect that, you go they are moving much too quickly. myself. I asked him to send me a representa- i Matthew Wagner, “Non-Orthodox Judaism tive of the Israeli gov- Disappearing,” The Jerusalem Post, May 10, ernment and have him 2009. Available at: http://www.jpost.com/ “The struggle between Modern Orthodox and Charedi Judaism continues do the legwork, be- servlet/Satellite?cid=1241773223823&page- and is one of the most significant issues we have to face going forward.” cause I was not the name=JPArticle%2FShowFull. right person to do it ii Jonathan Sarna, “Saying Kaddish Too Soon,” to Geihinnom (there are cooler levels, presum- Do I think having women rabbis is a good and I did not have the time, on top of it. Forward, June 5, 2009. Available at: http:// ably, for different levels of sin); if you do not thing? I do not know. I am, however, con- So Shamir sent Cabinet Secretary www.forward.com/articles/106674/. accept these ikkarim at all, however, you are cerned that, before long, we will find our- Elyakim Rubenstein, who is now a member of iii Mishnah, Sanhedrin 10:1. not a Jew. That is Rambam’s shittah. Rambam, selves overly feminized, and I would not want the Supreme Court. He is a lovely fellow, a iv Mishneh Torah, Hilkhot Teshuvah 3:6. of course, was a philosopher, in addition to to see that happen. Women will begin com- very good lawyer, and one who carries a set of v See the Wikipedia article on Rabbi Dr. being the ideal talmid chacham, so for him the plaining about why they cannot be Kohanot Mishnayos with him wherever he goes. I told Lamm, which details this incident as well: intellect was at the top of the agenda. That is and duchen. I can name 100 different halachos Rubenstein that my idea was to satisfy Ha- http://en.wikipedia.org/wiki/Norman_Lamm. why he takes the Mishnah in the 10th perek of that just do not work with women – for in- lachah, as well as the Reform and Conserva- Sanhedriniii literally and then paskens that way stance, a woman cannot be an ed kiddushin (a tive Movements. I proposed that we have two in Hilchos Teshuvahiv – if one does not accept witness for betrothal). Can a woman read one groups. The first group would be composed of certain principles, he is not part of Kelal Yis- berachah of the sheva berachos? I feel un- Orthodox, Conservative, and Reform rabbis rael. Others, though, disagree with Rambam. comfortable with it, but I would not blame and would interview a conversion candidate to In the end, Orthodox Jews clearly hold of anyone who allowed it. When it comes down test if he or she were honorable and real and ikkarei ha-emunah, but not such that those to it, I am a believer that there are differences whether he or she could be trusted to do what who do not accept them are no longer consid- between men and women that should be re- he or she said. Then, if that first group ap- ered Jews. As far as their Olam ha-Ba is con- flected in halachic practice. proved the candidate, which it probably cerned, I will write them a letter of would, the case would go on to an Orthodox recommendation to get into a cooler place… What do you think to be the greatest beis din. Who would be on the beis din? If And so, the main distinction between Or- struggle Orthodoxy faces in the coming they would have R. Avraham Sherman, forget thodox Judaism on one side and Conservative decades? about it; if they would have R. Chaim Druck- and Reform Judaism on the other is that we ac- The big problems we are going to have in man, though, that would be another story. The cept the totality of Torah, understanding that the future are not going to come from Conser- goal would be to have rabbis who would paskn there are machlokos and different opinions on vative and Reform Judaism. I think Reform on conversion cases according to the Shulchan many issues, while they do not. will gradually dissipate, because they have Aruch, which is the most meikel authority of more goyim than Jews in their ranks, and the all. They would do everything al pi din, but What impact do you think the Maharat Conservatives are in big trouble as a move- not necessarily satisfy . phenomenon, along with other attempts at ment. The problem will really be the people Things began to fall into place. Ruben- egalitarianism within Halakhah, will have on who are neither Orthodox nor Conservative stein managed to get several important Reform Modern Orthodoxy? nor Reform – nothing-Jews, who do not even people on our side, including Executive Direc- There are certain things that are accept- identity with the State of Israel. Will these tor Glazer, who was very favorable to what I able only in the long run. I approve of the idea Jews be a problem for Orthodoxy? Of course was planning and felt that no one would be in- of increasing the role of women in religious – every problem which affects the Jewish peo- sulted. Later on, some of the Reform rabbis

10 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects Brief History of Lubavitch Messianism,” scoffs at those who think that only a minority of Chabad believes that the deceased is Chabad: Issues that Have : “Lubavitchers uniformly believe that the Rebbe will return as Moshiach. The negli- gible handful of mainstream Lubavitchers who do not accept this are isolated and do not form Not Been Discussed on Campus any contingent.”xv By: Estee Goldschmidt often represents Judaism to the larger world. and Mashiah Ben David where God guarantees All the issues highlighted here are just the Chabad Jews are the ones to light a menorah in life to him.viii Additionally, Nahmanides, in tip of the iceberg and require in-depth study and the Red Square in Moscow, in Times Square in Sefer ha-Ge’ulah, condemns the Christians for analysis. Dr. Berger’s book discusses these is- ne of the things that sets Chabad apart New York, and in Hollywood, California. The saying that their Messiah will awaken, since sues at length, bringing all the relevant sources from other sectors of Judaism is its ide- most basic Jewish websites, such as that implies that the prophetic redemption was and disputations. Oology of shelihut implanted by the late Judaism.com and Jewish.ru, are owned and ad- not actualized during the prophet’s lifetime.ix In light of the sources and issues high- Rebbe, R. Menachem Mendel Schneerson, that ministered by Chabad. Chabad clubs in univer- Although there are sources in the Talmud that lighted in this article, our community should be drives Lubavitch Hasidim to travel around the sities are more popular on college campuses discuss the possibility of Messiah arising from aroused to further study these ideas. While we world and build communities in places where across the world today than Hillel houses, and the dead, Rambam ultimately asserts in Hilkhot are sitting in our ivory towers, a group en- most Jews would never settle otherwise. It is an although it seems that Chabad is a sect not so Melakhim that a man who is deceased cannot veloped in our tradition is disseminating ideas ideology that calls Jews to fight the “war of large in number, it is quite large in the extent of be the Messiah.x foreign to our beliefs and representing us un- God,”i a precondition for the Messiah accord- its influence and publicity. Chabad emissaries R. Aharon Feldman, Rosh Yeshivah of Ner faithfully in many parts of the world. Due to ing to , and urges everyone to pre- are living all over the world. They are the ones Israel Rabbinical College, gives support to Dr. their successful activities, Chabad’s influence pare for the coming of the King, the Messiah.ii who represent the Jewish people to the press, Berger, saying, “In our times, to define who is growing at an alarmingly quick pace. My fa- Due to the fact that members of this sect of Ju- media and politicians. To much of the outside Moshiach is not is as vital as to define who he ther, R. Pinchas Goldschmidt, Chief Rabbi of daism have taken upon themselves the ad- world, Chabad equals Judaism, and other forms is.”xi In July 1996, the Rabbinical Council of Moscow, has conducted research on the impact mirable responsibility of keiruv (outreach), of Judaism are viewed merely as smaller sects. America accepted the resolution that “there is that Chabad has had on the rest of Orthodoxy, most people in the Orthodox world tend to Therefore, ignoring the ramifications of issues no place in Judaism for the belief that Mashiah such as the outreach programs that were pio- overlook the tremendous threat that Chabad raised by Chabad is no simple matter. Ben David will begin his messianic mission neered by Chabad and have had a ripple effect presents to traditional Judaism. A large percent- As early as the 1980’s, Chabad began only to experience death, burial and resurrec- on the rest of the Orthodox community. He ex- age of the Chabad movement believes that their placing extreme emphasis on Messianism. R. tion before completing it.”xii plains in his forthcoming book The Changing deceased Rebbe is the Messiah.iii This Messian- Elazar Menachem Shach (dean of the Ponevezh Dr. Berger also points out that believing in Face of the European Rabbinate: “The novel ist ideology is taught in mainstream Chabad Yeshivah) went as far as putting the movement Chabad Messianism can be an infringement on approach of Chabad towards the media and out- schools, and Melech Jaffe, who authors a blog into herem (excommunication). He spoke of the the twelfth principle of faith set by Rambam – reach forced a traditional Orthodox response about Chabad Lubavitch, writes that a Chabad movement as having aspects of avodah zarah the principle of awaiting the Messiah every and adjustment, and while the Lithuanian Hasid who does not believe in Messianism is Yeshiva world might be critical of Lubavitch not only a minority within the Chabad move- theology, its success challenges them to adapt ment, but is also considered to be an outcast.iv “While we are sitting in our ivory towers, a group enveloped in and emulate and learn from Chabad.”xvi Many Jews also overlook the differences be- our tradition is disseminating ideas foreign to our beliefs and tween the Chabad communities and their own representing us unfaithfully in many parts of the world.” communities due to a preference for tolerance, Estee Goldschmidt is a senior at SCW ma- as well as the conveniences Chabad provides: joring in Judaic Studies. whenever a Jew sets out to travel, he or she can (idolatry) as a result of their messianic beliefs. day,xiii for this principle calls for belief in an in- rely on Chabad to supply kosher food and a According to Dr. Berger, “His [R. Shach’s] fol- dividual that can actually be the Messiah ac- place to pray. lowers refused to eat meat slaughtered by cording to the conditions set by Halakhah, yet Although students at Yeshiva College and Lubavitch shohetim (ritual slaughterers) or to the Rebbe cannot meet these standards of i Stern College for Women organize events that recognize Chabad Hasidim as adherents of au- Mashiah because he is no longer alive. Further- Rambam, Mishneh Torah, Hilkhot Melakhim deal with controversial topics, such as female thentic Judaism.”v more, such a notion is transforming the nature 11:4. ii leadership and homosexuality in the Orthodox The conditions Rambam sets for the Mes- of two millennia of Jewish history. Such believ- Ibid. iii community, I have not seen the issue of Chabad siah are that he has to descend from Beit David ers relegate the waiting of the Messiah to the , The Rebbe, the Messiah, and and its controversy directly addressed once (the House of David), study and keep Torah past since they believe that he has already ar- the Scandal of Orthodox Indifference (London; since I became a student in Stern College in commandments, influence Israelites to follow rived. As R. Moses Hagiz similarly put it Portland, Or.: Littman Library of Jewish Civi- Spring 2008. There are Chabad Clubs in Stern him and fight the wars of the Lord.vi According sharply about the followers of Shabbetai Tsevi, lization, 2001), p. 119. iv College as well as in Yeshiva College that run to some rabbinic courts of Chabad, the Rebbe “They deny the coming of the Messiah because Melech Jaffe, “A Brief History of Lubavitch trips to the Ohel (the deceased Rebbe’s grave) was deemed worthy of being a messianic can- according to them he has already come.”xiv Messianism,” 2003. Available at: http://www. on a regular basis for those who are interested. didate when he was alive. They interpreted A common dismissal of Dr. Berger’s alle- moshiachlisten.com/history.html. v Yet no one addresses and deals with the issues many of Rambam’s necessary criteria allegori- gations against Chabad is that he accuses the Berger, p. 7. vi that Chabad poses. I would like to call out to cally in order to apply to the Rebbe, such as un- Messianists, but they only constitute a minority Rambam, ibid. vii the student body to do something about derstanding the word “king” in a rabbinic sense of Chabad Hasidim. Yet, this does not seem to Berger, p. 9. viii Chabad, to educate fellow students, to create and “wars of God” in a figurative sense.vii Even be the case. 770 East Parkway (the house of the Sukkah 52a. ix awareness of the various ideological problems if the Rebbe met such criteria of the Messiah deceased Rebbe and the most significant cen- Chaim Dov Chavel (ed.), Kitvei ha-Ramban that Chabad raises in regard to the Jewish com- during his lifetime, which is doubtful because tral yeshivah and beit midrash in the Chabad (Jerusalem: Mosad ha-Rav Kook, 1963), pp. munity. Even more surprising is the fact that it necessitated an allegorical understanding of movement) is adorned with signs of the slogan 268-269. x Rabbi Dr. David Berger, Dean of Bernard Rambam’s words, the possibility of his being “Yehi Adoneinu, Moreinu, ve-Rabbeinu, Melekh Rambam, ibid. xi Revel Graduate School and a hallmark of the Messiah ended with his death on June 12th, ha-Mashiah le-Olam Va’ed (Long live our Berger, p. xix. xii Yeshiva University, wrote numerous articles 1994. King, our Teacher and our Master, the King the Ibid., p. xiii. xiii and a book called The Rebbe, the Messiah, and Thus began Chabad Messianism: phase Messiah Forever and Ever).” This verse is Rambam, Commentary on the Mishnah, In- the Scandal of Orthodox Indifference condemn- two. Today, members of the Chabad movement taught to kids in Chabad day schools across the troduction to Sanhedrin, chapter 10. xiv ing Chabad and requesting support from his fel- believe that the Rebbe is the Messiah, even world and is inserted into their prayers. Al- Moses Hagiz, Sefer Shever Poshe’im low Orthodox companions. The RCA has now though he passed away. This seems to blatantly though some Chabad Jews make a point of hid- (Jerusalem: Makor, 1970), p. 58. xv prohibited Messianist rabbis from joining; contradict a fundamental Jewish belief that the ing their Messianism from the outside world, it Jaffe, ibid. xvi however, as a community, Orthodoxy has not Messiah of the House of David will not die is extremely prevalent in the Lubavitch com- Pinchas Goldschmidt, The Changing Face of yet responded in a forceful manner. until the completion of redemption, which is munity. Melech Jaffe, who wrote an extensive the European Rabbinate (forthcoming). It is important to understand that Chabad based on a dialogue in the Talmud between God article about Chabad development called “A Volume III, Issue 4 www.kolhamevaser.com 11 Kol Hamevaser Playing with Fire: The Study of Controversial Theological Beliefs BY: Ayelet Mael Routtenberg, proceed further to explain that laws are therefore binding and there is little Rabbinic law? there was never a divine revelation; rather, it leeway for making drastic changes within the Moreover, the dictum of “eilu ve-eilu di- was merely divinely inspired individuals who halakhic system. vrei E-lohim Hayyim” refers to two equally aving grown up in the homogeneous wrote the Bible. Others, such as Jacob B. Agus, One might suggest that one can objec- valid halakhic rulings, not philosophical or the- environment in which I was raised, in David L. Lieber, Louis Jacobs, and Seymour tively study these different theologies just as ological beliefs. Orthodoxy believes that aside Ha community in which approximately Siegel, go even further to assert that within the one would historically study the Communist from the divine laws that were given at Sinai, 75% of homeowners are Orthodox Jews, I had Bible there are sometimes human insertions Movement or the development of Zionism. hermeneutical laws for deriving halakhot in the never interacted in a meaningful way with a based on influences from other cultures, which However, I believe that, as religiously commit- future were given as well. Therefore, a ha- Conservative or Reform Jew until this past is why, they explain, there are several laws in ted individuals, Orthodox students would be lakhic ruling can be considered a valid inter- summer. I was therefore in for a surprise when it that do not resonate well with our contempo- hard-pressed to refrain from grappling with the pretation as long as it is based upon these I had my first intellectual encounter with a rary sensibilities. By introducing a human ele- information on a personal level, and therefore hermeneutical guidelines, and fits within “di- Conservative Jew while staffing a summer ment into the composition of the Bible, even the ramifications that their assumptions would vrei E-lohim.” In other words, “eilu ve-eilu” keiruv (outreach) trip for secular college stu- though the degree is disagreed upon, Conser- have on their traditional beliefs must be con- does not support a free-for-all where anyone dents. It was the first time that I witnessed in- vative Judaism diminishes the authoritative el- sidered. Too often, Orthodox students may not can put forth a viewpoint and everything is dividuals of other Jewish denominations ement of the Bible. It allows the modern Jew have the proper foundation in Orthodoxy’s deemed correct. If such were the case, there speaking passionately about their Jewish be- to distinguish between divine commandments dogma in order to challenge other theologies, would be no concept of objective truth, no liefs. While there were certainly points of dif- and human insertions, and disregard the detect their inherent flaws, and refute the con- striving to arrive at the best interpretation, be- troversial material. It cause all options would be equally valid and “As religously committed individuals, Orthodox students would be hard-pressed is with that in mind viable. Instead, what the dictum is expressing to refrain from grappling with the information on a personal level, and that we must seriously is a conditional freedom of interpretation. It is evaluate the benefits, asserting that there can be more than one cor- therefore the ramifications that their assumptions would have on their tradi- challenges, and severe rect answer, on the condition that it complies tional beliefs must be considered.” risks of engaging in with the hermeneutical guidelines and fits such an endeavor and within divrei E-lohim. What are “divrei E- ference between our perspectives, I emerged “human insertions” according to his or her dis- debate to what degree (if at all) such study is lohim”? One possibility I would like to suggest from the encounter with a new respect for Jews cretion. In regard to rabbinic law, Conservative still worthwhile. is that they constitute the messages that em- of diversified backgrounds and religious affil- ideology diminishes its binding nature, and be- There are those who would argue that en- anate from the totality of the Torah, the ethos iations. lieves in the rabbis’ ability to constantly change gaging in these subjects is important in the for- that emerges upon immersion in the halakhic At the same time, the experience chal- the law. mation of one’s own religious views. In order system, or, simply, that which fits within the lenged me, making me aware of my naïve and Reform Judaism rejects fundamental Or- for one to be intellectually honest in his reli- general hashkafah that the Torah espouses. If closed-minded attitudes and proving my pro- thodox tenets even further. Reform theolo- gious beliefs, one must explore and think crit- that is the case, I again ask if we can consider found ignorance of the theologies and dog- gians, according to their 1937 guiding ically about the different possibilities before Bible criticism, an academic study which re- matic principles of Conservative and Reform principles, believe in a “progressive revela- developing a coherent and meaningful world- duces the Torah’s author to an individual with Judaism. I soon realized that I was not alone, tion” in which the Bible was not divinely au- view. Furthermore, since an Orthodox Jew is poor editing skills, part of “divrei E-lohim?” that so many of my peers who grew up in the thored or even inspired, and the Sinaitic bound to leave the sheltered Orthodox world Living in America in 2010, we find our- bubble of Orthodoxy and the yeshivah day experience was merely an attempt to form a and confront Jews of other denominations, he selves in an era that greatly values and de- school system had never encountered the bond between God and each Jewish individual. must be well aware of their views if he wishes mands toleration. It is clear that tolerance can members or beliefs of other Jewish denomina- It is therefore the role of each individual to project himself as an educated individual. be an honorable virtue. Is it not toleration that tions. I grappled with the question of why throughout history to better understand the Others argue for a pluralist perspective, allowed for religious freedom in America? At yeshivah day schools do not educate their stu- Bible on a personal level. Thus, the transmitted relying heavily on the well-known Talmudic the same time, however, we must ask how far dents on the theological differences between Torah laws are not binding and are merely passage of “eilu ve-eilu divrei E-lohim tolerance should extend. Will we tolerate and the groups. I thought about why a great major- meant as suggestions for how to enhance an in- Hayyim,”iv the idea that two contrasting per- allow Palestinian terrorism, justifying it by ity of the YU student body would feel highly dividual’s connection to God. Furthermore, spectives can both be correct and valid at the claiming that children raised in this society do uncomfortable in an inter-denominational set- Reform theology believes that the methods of same time. However, it is important to consider not know any better? Will we allow murderers ting. And, more than anything, I debated if connecting during the time of the Torah are the original context in which this idea is stated, to go free, believing that everyone deserves a there is any value at all in learning the beliefs now outdated, and these suggestions can there- of other denominations. At the crux of the fore be abandoned. Similarly, Rabbinic law can “Living in America in 2010, we find ourselves in an era that issue, the question became: how do we deal be disregarded because it, too, is comprised of with controversial viewpoints in Judaism? attempts by the Rabbis to advise practices greatly values and demands toleration...At the same time, how- Let us take a moment to briefly discuss meant at enhancing an individual’s relationship ever, we must ask how far tolerance should extend.” the basic dogmatic principles of Conservative with God that are no longer relevant today. and Reform Judaism and demonstrate how It is therefore no surprise that many Con- namely in a halakhic mahaloket between Beit second chance? These suggestions are absurd, they challenge many of traditional Orthodoxy’s servative and Reform thinkers (though clearly Shammai and Beit Hillel. Beit Shammai and as it is clear to everyone that tolerance has its perspectives.i not all) subscribe to the Documentary Hypoth- Beit Hillel were both great Torah institutions, limitations, and it is simply a debate over questions Ortho- esis, an academic theory that seeks to prove yeshivot which respected the divine authority where to draw the line. doxy’s most fundamental belief: that the Bible that the bible was not divinely authored. The of the Torah and were seeking ultimately to Judaism deals with the question of toler- was divinely authored. Conservative theology Documentary Hypothesis and the above asser- discover God’s will through the halakhic sys- ance as well. While this virtue is espoused in believes in a “continuous revelation,” one in tions of both Conservative and Reform Ju- tem. They were not attempting to undermine many areas, Judaism has a low tolerance which God continuously reveals Himself daism profoundly contradict the Orthodox the Rabbinic authorities and discard their rul- threshold for heretics. Rambam clearly ex- throughout history and human beings tran- belief in the divine authorship of the Bible and ings. Can we say the same about those within hibits this intolerance when he states that a scribe the lessons of that revelation.ii Some the authority of Rabbinic law. Orthodox theol- the Conservative and Reform schools of sefer Torah (Torah scroll) written by a min more radical Conservative thinkers, such as ogy states unequivocally that God revealed at Thought, people who argue for the Documen- (heretic) must be burned.v This ruling is quite Ben Zion Bokser, Robert Gordis, and Max Sinai both the Written and Oral Laws.iii All tary Hypothesis and the outdated nature of radical, considering that the Torah contains the

12 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects

Volume III, Issue 4 www.kolhamevaser.com 13 Kol Hamevaser name of God countless times, and under nor- convictions. mal circumstances, it is considered a grave sin However, even when expressing intoler- to burn the name of God.vi Furthermore, Ram- ance for foreign viewpoints, the respect for in- bam continues that if a goy (non-Jew) writes a dividuals, as members of the Jewish Hasidim: The Aharonim sefer Torah, it still must be treated with respect community who value their Judaism, must al- and buried. While the ruling is counterintu- ways remain. At the end of the day, we have a itive, for it imposes a harsher judgment on a responsibility to love others, based on “Ve- of Torat Nistar heretic’s sefer Torah than on a non-Jew’s, Ahavta le-re’akha kamokha (And you shall BY: Periel Shapiro actualized the dangers presented by a misap- Rambam explains that the reason for this is that love your friend as yourself),”vii and we are plied Jewish mysticism in the hands of the un- we do not want to give credence to a min or his bound together in our communal covenant learned Jewish masses. This fear may, in turn, actions. This discussion yields an important with God. I have met some of the most fantas- n the 18th century, Hasidism burst forth in have given rise to the mistaken contemporary warning to believing Orthodox Jews: some- tic Jewish people from different denominations Eastern Europe, gaining a broad and di- assumption that the study of Jewish mysticism times, the biggest threat comes from within. who feel passionate about their Judaism, who Iverse following in a Jewish community ex- is restricted and marginalized by the Vilna Why is the heretic so dangerous? Because he want to instill a sense of Jewish pride in the periencing devastating socioeconomic decline Gaon and traditional Judaism. In fact, however, is a member of the larger Jewish people, and next generation, and who believe in doing and great intellectual disparity. Responding to the Vilna Gaon was quite learned in Torat yet the views that he espouses are completely great things for the Jewish community at large. these conditions, the Hasidic Movement em- Nistar (the Hidden Torah), and he proclaims in antithetical to Jewish belief. This is not to say As a prior participant of the General Assembly phasized prayer and the joy of serving God, his beautiful work, Even Shelemah, “he that is that all Conservative and Reform Jews and of American Jewish Federations, I was inspired providing the simple Jew with an outlet for his able to understand the secrets of the Torah but their beliefs are completely heretical, but rather by the ability of Jews of varying denomina- spiritual longings and the learned with a re- does not try to understand them will be judged that one must be extremely cautious, and not tions to work together for the common goal of newed conception of Torah learning as some- harshly – may God have mercy,” adding that as ready to accept, when dealing with discus- bettering the Jewish and world communities. thing greater than mere intellectual exercise. “the essence of the Redemption depends upon sions of controversial theology. It made me realize that while we often focus As Abraham Joshua Heschel puts it, the Ba’al learning .”“v The Mitnaggedim did Therefore, in debating the value of en- heavily on denominational differences, which Shem Tov, the founder of Hasidism, “brought not oppose Hasidism due to its mystical con- gagement in theologically controversial discus- may need to be crystallized and affirmed Heaven down to Earth. He and his disciples, tent, but rather due to a fear that this mysticism sions, we must consider if an individual within an intellectual and theological discus- the Hasidim, banished melancholy from the in the wrong hands would lead to a reemer- maintains the caution, the strong Orthodox sion, within the social realm, we must all work soul and uncovered the ineffable delight of gence of antinomian messianism. As legitimate backbone, and the ability to think critically, be- together. There is an endless number of indi- being a Jew.”i as it seemed at the time, however, this fear has fore considering such an endeavor. Certainly, viduals and organizations within the Jewish Of course, the founding of Hasidism was shown itself to be unfounded. Although small there can be value in such discussions, and world that can act as role models for and in- not without its birth pangs. As the third Lubav- fringe messianic Hasidic groups do exist today, knowing what others profess can often help to spire us, and we must take advantage of these itcher Rebbe has conceded, in its early days even the most extreme do not advocate abro- strengthen one’s own beliefs. I remember read- many resources as much as we can to live ful- there was a solid basis for the fear that the gation of Torah law, nor do they believe that ing Rav Soloveitchik’s The Lonely Man of filling Jewish lives. movement would “gradually lead us, step by the messianic era has arrived. Faith for the first time a few years ago and step, beyond the boundaries set by tradition Another aspect of early Mitnagged oppo- being fascinated by his breakdown of Adam and Torah law.”ii This fear was fueled by a sition to Hasidism stemmed from the structure the First and Adam the Second and their dis- Ayelet Mael is a second-year student in scarred Jewish na- tinctive roles. However, after hearing from a BRGS majoring in Modern Jewish History. tional psyche that had “I believe that the world has changed fundamen- Bible critic who relied heavily on the first two recently witnessed the tally in the past two centuries, thankfully render- chapters of Be-Reshit to support the Documen- destructive messianic tary Hypothesis, I was further enamored of, i Information based on: Elliott N. Dorff, “The- movements of Shab- ing the reasons behind the rift [between Hasidim and developed a deeper appreciation for, the ology – The Question of Authority: Orthodox, betai Tsevi and Jacob and Mitnaggedim] obsolete.” Rav’s work. I recognized the textual cues, the Reform, and Conservative Theories of Reve- Frank and the horrors thematic elements, and the apparent inconsis- lation,” excerpted from his Conservative Ju- of the Chmielnicki Uprising. Reactions to Ha- of the Jewish community in 18th-century East- tencies that brought the Rav to consider an daism: Our Ancestors to Our Descendants sidism divided the Jewish people, with the op- ern Europe, which was organized in such a Adam the First and an Adam the Second. And, (New York: Youth Commission, United Syna- position, known as the Mitnaggedim (literally, way that any threat to communal unity shook while the Bible critic solved his questions by gogue of America, 1977). Posted by David the “Opposers”), harshly disparaging Hasidim the very foundations of Jewish life. Commu- merely projecting that there were several au- Steinberg on May 10, 2004 for the Adath at every turn. This division reached its sad cli- nity leaders regulated institutions such as she- thors of the Torah and a Redactor who did a Shalom Congregation. Available at: max after the death of the Vilna Gaon (R. hitah (ritual slaughter) and prayer, and so poor editing job, I emerged with a profound http://www.adath-shalom.ca/dorff110.htm. Eliyyahu of Vilna) and his failure to implement Hasidic stringencies regarding the knives used understanding and appreciation of how ii This school of Conservative theology is es- the herem against the Hasidic community, for shehitah and adoption of Lurianic-Se- Hashem intricately wrote the Torah with layers poused by thinkers such as Abraham Joshua when Mitnagged leaders, so blinded by bitter faradic prayer, in addition to Hasidim’s general upon layers from which to learn. Heschel, David Novak, Isaac Leeser, and animosity, falsely accused Hasidic leader R. submission to the authority of the tsaddik At the same time, all of life is a balancing Alexander Kohut. Shneur Zalman of Lyady, the Alter Rebbe of (righteous man; see below), were all anathema act, a continuous duty to weigh the pros and iii Avot 1:1. Lubavitch, of subversive activities in sending to the Mitnaggedim. However, the modern cons in trying to discern what God would want iv Eiruvin 13b. charity to Jews living in the Ottoman Empire. Jewish community is vastly different from that us to do in each situation. Does the prospect of v Rambam, Mishneh Torah, Hilkhot Yesodei On a sad day in 1798, he was carried off by the of 18th-century Eastern Europe. There is far strengthening one’s personal connection to Or- ha-Torah 6:8. Russian authorities and thrown in less communal cohesion and insulation, and re- thodox Judaism justify dabbling in heretical vi See Devarim 12:3-4 and Shulhan Arukh, Petropavlovski Fortress in St. Petersburg, so- ligious Judaism today is more an individual- works? Is it even possible for one to be secure Yoreh De’ah 276:9. lidifying the Hasid-Mitnaged divide.iii ized belief than a social system. Kosher in his or her religious views when exposing vii Va-Yikra 19:18. However, I believe that the world has supervision is under the control of large syndi- oneself to differing ideologies? And, if our ul- changed fundamentally in the past two cen- cates that are not hurt by Hasidism’s stringen- timate purpose is to be the best ovedei Hashem turies, thankfully rendering the reasons behind cies in matters of kashrut, and one’s prayer that we can be, would God endorse our learn- the rift obsolete. The historical and communal nusah may be subject to factors as trivial as the ing heretical ideas? Such is the debate that each factors that engendered such a harsh reaction distance to the closest shul. Thus, Hasidic prac- individual must struggle with when deciding if from the Vilna Gaon and his Mitnaggedim no tices no longer have a devastatingly divisive this will enhance or complicate his or her rela- longer exist, and Hasidism has shown itself to impact on the Jewish community at large. tionship with God. In brief, the exposure to be an evolutionary force that is nonetheless The concept of the tsaddik as the interces- controversial ideas is like playing with fire: firmly based in Torah tradition, “a curious mix- sor between God and man is the aspect of Ha- while it can help to strengthen and mold a per- ture of conservatism and innovation.”iv sidism that has perhaps drawn the most son as a committed Orthodox Jew, it can very The Vilna Gaon’s fierce opposition to Ha- criticism. In truth, though, this concept is not often consume and destroy his or her Orthodox sidism was heavily influenced by a fear of Sab- universally applied nor conceptually uniform batianism and Frankism, movements that had in every Hasidic sect, and only constitutes a 14 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects tiny portion of the breadth and depth of Hasidic and righteousness that did all in their power to position to Hasidism seems more likely based vide, and indeed most every divide within teachings. In his classic essay on Hasidism, properly guide their flocks with their Torah on misperceptions of it as a movement than on Torah Judaism, is based on superficiality and Solomon Schechter blames later Hasidim with knowledge. The fact that the leaders of Tanakh a pure concern for the integrity of Halakhah the false belief that there is only one way to the “corruption and perversion” of the move- often mediated between God and Israel in this and of Judaism. Perhaps some adopt the label serve God. Every Hasid has much to learn ment by taking a minor point in the Ba’al Shem way surely did not preclude the potential for “Mitnagged” to ease their discomfort with spir- from the Vilna Gaon, just as every so-called Tov’s writings, namely the honor due to the di- every Jew to achieve a personal link to the Di- itual and emotional expression: if expressing “Mitnagged” has worlds to gain from the Alter vine in man, and exaggerating and distorting vine. great happiness on Shabbat or having a long, Rebbe, and it is the very dynamic between the it.vi Indeed, in the first work of Hasidism, Tole- Finally, it became clear over time that Ha- powerful Shemoneh Esreh becomes merely a two worlds of rational intellectualism and emo- dot Ya’akov Yosef, R. Jacob Joseph of Polon- sidism does not challenge the notion that tal- “Hasidic thing,” then one who labels himself a tive spirituality found within the Torah that noye suggests that one should only seek a mud Torah is the supreme religious duty of the “Mitnagged” has no need to work on his prepa- demonstrates its truth in its recognition of tsaddik when he feels that he is unable to Jew. Those few early Hasidim who did deny ration for and understanding of Shabbat and human complexity. achieve deveikut (clinging to God) on his the necessity for intensive were tefillah. In the same way, some may adopt the In the end, every human being is so utterly own.vii R. Dov Baer (“the Maggid”) of only reacting to a Jewish leadership that was label “Hasid” in order to excuse laxity in cer- distinct that he or she truly cannot be given la- Mezhirech and many others were firm in their perceived as distant and arrogant, studying tain areas of halakhic observance. bels such as “Hasid” or “Mitnagged” at all. belief that every In sum, then, Ha- Our propensity towards labeling is a subcon- man can achieve di- “The tsaddik concept, stripped of its social underpinnings, sidism should be un- scious response to the indecipherable nature of rect contact with the loses its excesses and reveals itself as the living embodiment of derstood as a the human personality, an easy way to catego- Divine, and Rebbe movement whose un- rize all the people that we must relate to on a Nahman of moral perfection and true deveikut, ‘actual proof of the derlying concepts are daily basis. We must realize that every indi- wrote that each per- possibility of living up to the ideal.’” purely based in Torah. vidual is one whole, a completely unique exis- son must look for Jews throughout the tence for which the entire world was worthy of the tsaddik within himself.viii Torah for the sake of status and recognition and ages have loved and revered their great schol- having been created.xii When we truly inter- Therefore, in order to understand why forgetting the deep religious value of talmud ars and leaders. Furthermore, joy in the service nalize the unimaginable depths of what it Tsaddikism evolved into a characteristic aspect Torah. Thus, by the third generation of Ha- of God does not need to be taught; it is a logi- means to be a human being, the divine imprint of Hasidism, we must look at the historical sidism, when it had stabilized and perhaps lost cal step when one contemplates the depths of that has endowed us with individuality and cre- context. In an era of semi-autonomous Jewish its rebellious spark, diverse Hasidic teachings what it means to be a Jew, privy to the will of ativity, and the godliness that makes us holier communal life, the tsaddik filled an important regarding the supremacy of Torah study came the Creator. To be given the Torah, a tool that than the angels, then evil becomes impossible social role as a community leader. Many un- to the fore. Some of the most influential of can be used to sanctify individual and collec- and global unity attainable. learned and downtrodden Jews turned to their these teachings were those of the Alter Rebbe tive existence and perfect humanity, is surely rebbe as a tsaddik for guidance. Indeed, the of Lubavitch. A child prodigy, R. Shneur Zal- a source of great happiness! Finally, Hasidism masses regarded tsaddikim as miracle workers, man is said to have made the decision to go understands that Hasidic writings are only a Periel Shapiro is a junior at YC majoring much to the dismay of the tsaddikim them- study under the Maggid of Mezhirech after guide to cultivating a proper mindset for Torah in History. selves who usually did not want their Hasidim coming to the conclusion that he [the Rebbe] study and the performance of mitsvot, not a re- to relate to them in that way. Indeed, the “knew a little about learning but nothing about placement for them. In fact, one rabbi at the Kotzker Rebbe was known to quote Jacob prayer,” a statement that unfortunately charac- Breslover yeshivah in Tsefat once told me that i Abraham Joshua Heschel, The Earth is the when his Hasidim came to him with their prob- terizes, to a great extent, today’s Judaism and in most Breslover yeshivot, the Likkutei Mo- Lord’s: and The Sabbath (New York: Harper & lems, exclaiming, “Am I in God’s stead?!”ix In defines the need that Hasidism addresses. His haran, the collected writings of the revered Row, 1966), p. 75. short, Tsaddikism was far different in practice teachings helped delineate the Hasidic outlook Rebbe Nahman of Breslov, are studied for only ii Quoted in Yaffa Eliach, “The Russian Dis- than it was in theory. on talmud Torah, stressing study as indispen- about forty-five minutes a day, with the rest re- senting Sects and Their Influence on Israel However, Hasidism today can and does sable for lasting spiritual growth. Espousing a served for intensive Talmud study. , Founder of Hassidism,” Pro- exist independently of the societal role of the beautiful doctrine of rational reverence and Moreover, I believe that the ideas of Ha- ceedings of the American Academy for Jewish tsaddik. We live in a modern world where the love, he taught that Torah study is the intellec- sidism, as differentiated from its social institu- Research 36 (1968): 57-83, at pp. 82-83. concept of a corporate Jewish community tual engine by which one propels his hidden tion, represent a certain aspect of spiritual iii Jacob Immanuel Schochet, The Great Mag- which sustained the tsaddik role no longer ex- emotional life, perhaps the most mysterious expression that every Jew must tap into in gid: The Life and Teachings of Rabbi Dov Ber ists and the coercive power of Jewish leaders force of humanity, into a powerful tool of avo- order to actualize the Torah’s blueprint for an of Mezhirech (Brooklyn: Kehot Publication has substantially declined. In addition, im- dat Hashem. The Altar Rebbe felt that love and ideal world. Hasidism arose in response to the Society, 1974). mense proliferation of information, combined reverence for God, although indispensable, are needs of a spiritually starved and physically iv Gershom Scholem, Major Trends in Jewish with a greater life expectancy and an advanced Mysticism (New York: Schocken Books, economy, have given more Jews the time and “Any modern manifestation of the archaic Hasid-Mitnagged 1961), p. 348. ability to learn Torah than ever before. Indeed, divide, and indeed most every divide within Torah Judaism, v Even Shelemah 11:3. vi I believe we now have a far greater ability to is based on superficiality and the false belief that there is only Solomon Schechter, “The Chassidim,” in understand the deeper meanings of Torat Studies in Judaism: A Selection (New York: Nistar with our rational minds and our access one way to serve God.” Meridian Books, 1958), p. 182. to diverse ways of thinking about God and His vii Quoted in Samuel H. Dresner, The Zaddik: Torah than did the average, unlearned 18th-cen- only the means of arousing a soul towards true downtrodden people, as indeed the Torah con- The Doctrine of the Zaddik According to Rabbi tury Jew with his tendency to take mystical adhesion through Torah study and the obser- stantly and eternally responds to an ever-evolv- Yaakov Yosef of Polnoy (New York; London: concepts completely literally. vance of mitsvot.xi Thus, it is not surprising ing humanity. In fact, the phrase Gershom Abelard-Schuman, 1960), p. 279. All of the above theoretically renders the that today, Hasidim account for a major portion Scholem used to describe Hasidism, “a curious viii For Rebbe Nahman’s view, see Aryeh Ru- spiritual-communal role of the tsaddik obso- of those Jews who study Torah intensively and mixture of conservatism and innovation,” just binstein, Hasidism (Jerusalem: Keter Books, lete. Hasidic teachings and societal Hasidism strictly adhere to Halakhah. as aptly describes Judaism as a whole. The 1975), p. 52. are independent of one another, as evidenced In my opinion, then, one cannot possibly Torah is alive and as relevant today as it was ix Be-Reshit 30:2. by the popularity of Hasidism in many seg- identify as a classic “Mitnagged” today, for the three thousand years ago, and Hasidism should x Scholem, p. 342. ments of today’s Jewry that do not affiliate label denotes opposition, largely based on his- be recognized as an essential part of its evolu- xi See R. Shneur Zalman of Lyady, Tanya, with a specific sect or rebbe. The tsaddik con- torical circumstances, to practices and beliefs tionary development. Just as gedolei ha-dorot “Sha’ar Yihud ve-Emunah” and “Sha’ar Teshu- cept, stripped of its social underpinnings, loses that are no longer prevalent and were never (giants of the generations) expound Torat vah.” its excesses and reveals itself as the living em- truly major aspects of Hasidic teachings. A Nigleh (the Torah of the Revealed), Hasidic xii Mishnah, Sanhedrin 4:5. bodiment of moral perfection and true de- group defined solely by what it opposes rather masters have expounded Torat Nistar. Would veikut, “actual proof of the possibility of living than what it believes has no hope of bringing anyone claim that because a statement of R. up to the ideal.”x This concept of pure Tsaddik- good to the world. This is especially true when Akiva Eiger’s is not found in the Gemara, it is ism is found throughout the Torah. Jews have such opposition lacks any real basis, as is the not based on Torah ideas? Any modern mani- always had beloved leaders, men of great piety case with today’s “Mitnaggedim.” Modern op- festation of the archaic Hasid-Mitnagged di-

Volume III, Issue 4 www.kolhamevaser.com 15 Kol Hamevaser amount of time, become immersed in the cul- tion, with the potential to provoke thought and ture and ideas of a different sect with a partic- subsequent change of outlook and action, but ular desired trait. To acknowledge that a should not detract from those values one has Reach Out, Fight More different sect of Jews surpasses one’s own in a already mastered. given category of avodat Hashem is not to con- Rav Kook writes in Orot ha-Kodesh that demn and declare the failure of one’s own the open milhemet ha-de’ot, battle of ideas, By: Chaim Cohen son need not contemplate the changes taking group. Rather, it is a mature statement that rec- leads only to positive things.vii This type of place, nor must he take any actions toward that ognizes the strengths and weaknesses of one’s battle can have two basic outcomes. The first end. If all of your neighbor’s goals and prior- own background and compensates for those possibility is that in the course of defending his e all want to be perfect. We want to ities center around football, it will not take long flaws while maintaining the positive aspects. own priorities, a person will need to sharpen be perfect individuals, and we want before you start to follow football. The second So, if you find yourself lacking a desired emo- and clarify what those priorities are. As R. Wto form a perfect community, creat- possibility seems to be solely intellectual – a tional connection with Hashem, spend a Shab- Hayyim Soloveitchik is reported to have said, ing a perfect nation which will ultimately cre- person decides, after pondering and contem- bat with Hasidim. Keep in mind, though, that “Poor hasbarah (explanation) reflects poor ha- ate a perfect world. On an individual level, we plating the issues involved, that a given trait is doing so does not make you into a Hasid; vanah (understanding).” In order to explain want to be, in the words of the Mesillat vital for shelemut but out of balance in his rather, it makes you into a Mitnagged who ac- something to another, one needs to fully under- Yesharim, shalem (complete). On a communal mind and therefore changes himself through knowledges a weakness in his own background stand it. Until an honest engagement with a dif- level, we want our community to be a mekom pure force of will. The final path is somewhere and seeks to fix that specific category in his ferent viewpoint takes place, there is always a hashra’at ha-Shekhinah, a place where in between. The individual consciously de- avodat Hashem. Similarly, if one finds himself certain fear of the unknown, which can lead to Hashem’s spirit will dwell. As far as the Jew- cides to change the trait, after consultation with in the second category of people who arrive at the adoption of broad generalities and bigotry. ish People is concerned, we want to be a mam- outside sources, but the implementation of the lekhet kohanim ve-goy kadosh (a nation of change requires effort on his part. It is remi- “There should be room for an honest, thinking person to priests and a holy people). Finally, we have a niscent of the Sefer ha-Hinnukh’s principle that stake in seeing the whole world metukkan be- aharei ha-pe’ulot nimshakhim ha-levavot, the legitimately reassess, on a periodical basis, whether he has malkhut Shakkai (“fixed” under the kingship heart is drawn after one’s actions;iii in order to appropriately balanced the aforementioned conflicting values.” of the Lord). I want to focus on the first issue, truly change the de’ah, the new, balanced ideal that of each individual working to achieve per- must be acted out. conclusions from a more rational standpoint After engaging in a legitimate argument using sonal shelemut (complete perfection). One might think that these ideas are and then institute those ideas through sheer logic and mekorot, though, one can achieve a Working under the assumption that there wholly irrelevant to the topic of this issue, force of knowledge and conviction, there is deeper understanding of his own position, as is more to shelemut than the cold, intellectual “Jewish Denominations and Sects,” but he nothing better than a debate with a member of well as his rival’s. Of course, the implicit op- endeavor of amassing Torah knowledge, the would be grossly mistaken and would be another sect to clarify and sharpen his under- tion, and probably the most mature one in such question becomes how to obtain the necessary squandering the invaluable opportunity of standing of the issues. a context, is to incorporate some of the ideas qualities leading to this goal. Rambam, in achieving personal shelemut by not caring to In this context, it is important to remem- which arise from this battle of wits and to re- Hilkhot De’ot, lists different characteristics understand what makes each sect different. In ber that most ideas and values that different ject others from a newfound position of cer- that are present in all people, and introduces my opinion, one should view different sects as sects of Judaism emphasize are not necessarily tainty. the idea that they vary in their expression. groups which are each stronger in a different rejected by the other sects, but are rather sim- The other outcome, an acceptance of the Each person is unique in which de’ot (traits) de’ah or middah necessary to pursuing shele- ply not expressed to the same degree. To alternate viewpoint, is not at all an expression he or she expresses and in what quantity he or mut. demonstrate by analogy, no nation would say of defeat. Rav Kook explains that after any i she does so. Rambam continues that there is When the Jewish people left Egypt, under that building an archipelago of man-made is- discussion, the ideas which were being argued a certain desirable balance of these qualities, Moshe’s leadership, Hashem divided them into lands on its coast in the shape of a palm tree is about have changed fundamentally. They have which he calls the derekh ha-yashar, or the twelve tribes. As evidenced by the fact that inherently a bad thing; most would just re- been modified so that although they may not iv v straight path. This is also, coincidentally, the both Ya’akov and Moshe gave the individual spond that it is a poor investment of resources have been true before, after the purification and path which Rambam says will make someone tribes different berakhot, there must have been and hardly a reason to go into debt. clarification effected by the argument, they are shalem be-gufo (physically complete). We something unique in each tribe. Rashi, in fact, Similarly, (but le-havdil) with avodat now true and ready to be assimilated by the have thus found the definition of shelemut; the tells us about one of the classic examples of di- Hashem – most honest individuals believe that, other side. In other words, although initially next step is how to get there. vision of skills, that of Zevulun and Yissakhar. in a vacuum, being involved in outreach, tikkun the two sides seemed to be absolute opposites, Rambam describes different methods by While the Tribe of Zevulun would go out to olam, political activism on behalf of Kelal Yis- after each position is clarified, its true nature which a person acquires those characteristics work, Yissakhar would stay back and learn rael, and the like are all positive things. They is revealed, and one or both stances are now vi necessary to become shalem. If he is not born Torah. Through this division of labor, each would likely point out, however, that their time closer to the center than originally assumed. with a given trait, he can obtain that missing was able to fulfill his personal job and best uti- and energy are limited, and, as such, on their Therefore, in truth, the last thing we quality in one of three ways. One option is for lize his personal strengths. priority scale it would be a better allocation of should do is ignore sects that we disagree with the person to absorb the trait from others sub- Similarly, today there are many different resources to pursue other legitimate religious and brand them as heretics (assuming, of consciously by spending time around those groups of Jews in the world, each with individ- goals which need to be addressed, such as tal- course, that nothing that they are doing actually who already exhibit it. Alternatively, he can ual strengths, who put those strengths to use in mud Torah or keiruv kerovim (“inreach”). Al- flies in the face of Rambam’s thirteen ikkarim); ternatively, they might respond rather, they should be engaged in dialogue, dis- “One should view different sects as groups which are each stronger that the risks inherent in pursuing cussion and even argument. Perhaps the solu- the more “liberal” forms of avo- tion to petty sectarianism is to fight more, not in a different de’ah or middah necessary to pursuing shelemut.” dat Hashem, like interacting with less. The “let bygones be bygones” approach secular culture, carry with them cheats us of the opportunity to pursue open, change his thought patterns, and the correspon- different ways. Zevulun, who was still obli- an unjustifiable price to religious observance. honest discussion (not name-calling) which ding actions, through sheer force of will. Fi- gated in the mitsvah of talmud Torah, even as Using this as a backdrop, there should be could lead us to further clarify our own posi- nally, he can consciously decide, either through he fulfilled it differently, nonetheless strength- room for an honest, thinking person to legiti- tions or make ourselves more complete Jews his own logic or by hearing from others, that a ened his personal commitment to Torah mately reassess, on a periodical basis, whether by adopting some of the ideas which result given trait is positive and force himself to act through his interactions with Yissakhar, who he has appropriately balanced the aforemen- from such a discussion. as if he possesses the trait until it becomes en- ostensibly was more adept at learning. We can tioned conflicting values. However, this same Had R. Hayyim Volozhiner not written the ii trenched inside him and part of his nature. also gain from different sects whose members thinking person who wants to attain Rambam’s Nefesh ha-Hayyim and engaged the Hasidim, It seems that these three ways of changing surpass us in certain areas of religious behav- level of shelemut should never abandon any we would be all the poorer, on two counts: we a person’s qualities would work differently for ior. value, nor understate its importance, merely would not have the masterpiece of the Nefesh different types of people. The first method is As a result, if one finds himself comfort- because he has made the decision to focus on ha-Hayyim or the clear exposition of Mit- effected through a type of osmosis. The able in Rambam’s first category of people who a different avodah (pursuit) for the time being. naggedut, and, perhaps even more disturbing, process of the inculcation of the de’ah is not are most impacted by surrounding themselves Engaging with members of Kelal Yisrael who we would still be living in a sharply divided an active endeavor; instead, the surrounding with people exhibiting a given trait, then he have allocated their resources differently than world. Indeed, without that encounter, it might society radiates it onto the individual. The per- should seize the opportunity to, for a certain oneself can lead to an enlightening conversa- have been the case today that none of us in the

16 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects Brisk-Litvak-YU world would have been able to glean anything from the Tanya or the rest of the Hasidic corpus. There would have been two distinct Jewish sects and each would be deficient due to the lack of engagement. It General Jewish Thought takes a fuller understanding of one’s personal opinions to have the confidence to accept any constructive ideas from a different party. Until a person is secure in his own ideas, he will con- stantly be opposed to any shift in opinion, be- Where Do We Go From Here? cause he does not know what his principles are. BY: Raphy Rosen objectionable trend toward legitimization of extremely sensitive and supportive toward Only once the principles and tenets of one’s gay activity. Halevai that we had such a panel struggling gays. For a closeted homosexual own beliefs are entrenched can the Other be fifty years ago and became the trendsetters of who felt that he could not talk about his strug- engaged without needing to resort to petty tolerance and kindness, rather than remedial, gles with anyone, hearing the panelists’ suc- name-calling and mindless rejection. n December 22, 2009, YU’s Tolerance post-facto, begrudging participants in this cesses in personally approaching rabbeim – as Rambam’s final way to inculcate a new Club and the Wurzweiler School of movement! well as Rabbi Blau’s invitation to those strug- idea or value is through repetition. A full, hon- OSocial Work held a panel entitled One of the likely benefits of the panel is gling with these issues – must have been a est interaction with different sects of Jews en- “Being Gay in the Orthodox World,” which that the hurtful, homophobic use of “gay” as huge relief. To be able to take counsel with a hances this path. As a prime example, many drew passionate reactions from both students of us in YU often find that other, legitimate ob- and YU faculty alike. A panel like this one can pejorative slang in the Orthodox world will de- sympathetic religious authority figure is a first ligations can very often distract a person, either go wrong in many ways and will never be per- crease. While obviously Halakhah disapproves step toward coping with oneself and with God, ii in time allocation or in focus, from talmud fect according to all opinions. That being said, of all insulting words, ba-avonoteinu ha-rab- one that is necessary in avoiding depression Torah. Spending a week or a vacation with I think there is merit to discussing the positive bim (due to our many sins) many Jews (myself and self-destructive behavior. those people who have decided to pursue a and negative aspects and outcomes of the panel included) are not sufficiently careful with this On a personal note, the panel was an in- Torah-only track, learning three full sedarim a in order to determine what should be the Or- issur, especially in this context. The panel al- spiration for me. I am in awe of the sacrifice day in a different yeshivah, can provide just the thodox world’s next steps in dealing with gay lowed me to put real faces to the gay “issue” that homosexual Orthodox Jews make in order spiritual jolt needed to help us reprioritize. Orthodox Jews. that I read about in YU publications and the to adhere to Halakhah. I think about the sacri- Once again, spending time at a different One of the most startling successes of the news generally. After having seen openly gay fices that I make: not eating certain foods or institution does not imply any rejection of the panel was that, as promised, the panel did not people who think like I do, talk like I do, learn indulging in other restricted carnal ta’avot, not Hashkafah that one is practicing; it is merely in any way legitimize homosexual activity. like I do, attended the same yeshivah as I did doing schoolwork one day out of the week, taking the best that everyone has to offer. Rabbi Yosef Blau began the panel by emphat- and love their families like I do, I will (beli needing to plan my daily schedule around min- What a shame it would be if we, students ically stating Halakhah’s unequivocal prohibi- neder) never use “gay” as an insult again. I sus- yan and seder. But, I realize, when all is said of Yeshiva University, feel equipped to learn tion against homosexual actions; that position pect that I am not alone in this resolution. and done, these struggles pale in comparison from Milton, Newton, Kierkegaard and Shake- was not challenged by any member of the Furthermore, the panel was a religious to the prospect of never being able to be inti- speare, yet fail to learn from our Jewish panel or audience. The panel restricted itself to and social inspiration for currently closeted ho- mate with someone I love. Accepting Ortho- brethren! In our own, private pursuits of shele- the human realm of the suffering and isolation mosexuals who are struggling with a God and doxy, despite its absolute and permanent mut, we should fight, debate and argue with all felt by the panelists and steered clear, for the community that they feel hate them. The pan- restriction on one’s greatest ta’avah, requires of the different sects more, not via immature most part, of probing a level of emunah I can bickering, but through engagement in an hon- into the actual prac- “For a closeted homosexual who felt that he could not talk about his hardly fathom. Despite est battle of ideas. We should flesh out our tices of the panel struggles with anyone, hearing the panelists’ successes in personally Rav Twersky’s objec- own positions and bring proofs to defend them, members. tion that awe at the both in the name of debate, as well as for our Rav Twersky, approaching rabbeim ... must have been a huge relief.” struggle for a gay Jew to own edification. Finally, we should take ad- in a sihah given in observe Halakhah vantage of our opportunities for exposure to the Glueck Beit Midrash the week after the elists described their struggles adhering to Ya- amounts to permission to violate it, I believe these groups and spend time around those who event,i argued that the panel indicated that sec- hadut and their eventual success in overcoming that these are separable issues. The panel made espouse different perspectives in order to pick ular mores are infiltrating Yahadut and are their doubts. One of the most important ex- clear that there are no exceptions to this issur. up those traits that they have mastered better pushing boundaries where they should be most changes in this context was – and I am para- This in no way detracts from the recognition than we have. staunchly safeguarded. I agree that much of the phrasing – Q: “Why would you come to YU if of the immense yetser hara that must be com- Hopefully, if we can overcome our in- increasing publicity about homosexual Jews is you knew that it would be easier to gain ac- bated to adhere to this prohibition and the ad- stinct to isolate, alienate and mock those who the result of a wake-up call we have received ceptance on a secular college campus?” A: “I miration deserved by one who does so. are a little bit different from us and instead en- from our secular neighbors. I would ask, how- wanted a place with morning seder and night Despite its successes, the panel was prob- gage, interact and argue with them, we will ever, if that fact alone delegitimizes any mes- seder.” This panelist’s response was that his lematic in certain respects. For one thing, the come out that much stronger. sage from the outside. As Western morality sexual orientation does not constitute the en- panel should not have been presented to a co- develops, it seeks to enfranchise and tolerate tirety of his being and that he craves serious ed audience. Even those (myself included) who increasing numbers and types of people. Rights talmud Torah with the same passion as a het- are generally advocates of mixed activities Chaim Cohen is a junior at YC majoring for women, the handicapped, the mentally dis- erosexual peer. It is this type of statement that would agree that discussions relating to sexu- in Math. abled, minorities and animals are just some of can inspire homosexuals to remain Orthodox ality should be held separately for the purposes the issues over which battles have been fought Jews despite the loneliness of the lifestyle they of tseni’ut and avoiding kalut rosh. While the and are being fought around us. Is this inclu- must lead to conform with Halakhah. A forum Orthodox community is generally in the busi- i Rambam, Mishneh Torah, Hilkhot De’ot 1:1. sive drive antithetical to Judaism? Would any- like this one shows homosexuals that there is ness of encouraging forums for shiddukh-mak- ii Ibid. 1:2. one claim that having a shul with handicap a community of others who share their struggle ing, listening to the heart-wrenching trials of iii Sefer ha-Hinnukh, mitsvah 16. accessibility is evidence of a nefarious pene- and that while abandoning Orthodoxy may be four homosexual men is probably not an ideal iv Be-Reshit 49. tration of secular values into core Jewish insti- the easiest path for a gay Jew, it is not the right place to mingle. v Devarim 33. tutions, even if shuls in previous generations path. At the same time, the overwhelming size Inherent in any such type of public event vi Rashi to Devarim 33:18, s.v. “Semah.” did not have them? Of course not. Sometimes, of the audience at the panel demonstrated that regarding sexuality is admittedly a certain de- vii R. Avraham Yitshak ha-Kohen Kook, I believe, Yahadut would be well served if it much of the Orthodox community does not re- gree of compromise of tseni’ut. After all, a cul- “Ma’amar 10 – Erekh Milhemet ha-De’ot,” in took Musar from its neighbors. Obviously, sec- vile them as people but respects their courage ture that refuses to compromise on issues of idem, Orot ha-Kodesh: Asarah Ma’amarot ve- ular society’s goal of legitimizing homosexual and shares in their sorrow, even while affirm- propriety would never discuss sexuality what- Shiv’ah She’arim, vol. 1 (Jerusalem: Mosad activities and lifestyles is antithetical to Ya- ing the eternity of the biblical prohibition. soever; clearly, this is not the case with the Or- ha-Rav Kook, 1963). hadut. But a panel like this one distills the Jew- In addition, the panel reassured closeted thodox culture that exists today. Consider, for ish value of compassion for gays out of the homosexuals that many Orthodox rabbis are example, a public schmooze on dating with the

Volume III, Issue 4 www.kolhamevaser.com 17 Kol Hamevaser Rashei Yeshivah or a public about issur negi’ah (prohibition against touching members of the opposite gender). These matters are in- Rav Soloveitchik’s herently personal and involve discussions of ta’avot that are generally not spoken about other than with one’s most intimate friends, rel- “A Yid iz Geglichn tzu a Seyfer Toyre” atives or rabbis. If, for any reason, there is a BY: Rabbi Joseph B. Soloveitchik “R. Yitshak said, ‘What [does it mean etc.”x In other words, men are obligated in the- communal to’elet (practical benefit) to tem- when] the verse writes, “And unto the evil oretical talmud Torah and women in practical porarily compromising the Jewish value of Translator’s Note: The following is a one God says, ‘How do you come to tell learning of how to observe the Jewish way of tseni’ut, it seems that we are generally willing translation from the of the fourth sec- of my statutes?’”? The Holy One Who is life. to do so. The subject of homosexuality should tion of R. Soloveitchik’s yortzayt shi’ur entitled Blessed said to Do’eg the Evil One, ‘How This is how Tosafot explain explicitly in be no exception. “A Yid iz Geglichn tzu a Seyfer Toyre” – “A do you come to tell of my statutes? When Sotah 21a: “It appears that the mitsvah for Directing our gaze to the future, I would Jew is Compared to a Torah Scroll.” [Previous you arrive at the sections about murderers women to hear is meant so that they should like to submit a query to the Rashei Yeshivah sections appeared in prior issues of this paper.] and those who speak lashon ha-ra [nega- know how to fulfill mitsvot...”xi Ramban on and members of the RIETS administration, Dr. Hillel Zeidman transcribed and published tive speech about someone], how do you Humashxii and the Or ha-Hayyimxiii also under- who ultimately will decide the religious path the shi’ur, with an introduction, in R. Elchanan interpret them?’”vi stood that way. Rema to Yoreh De’ah 246:6 of YU and likely the course of Modern Ortho- Asher Adler (ed.), Beit Yosef Shaul, vol. 4 Since Do’eg had transgressed the prohibitions ruled the same. And the Mehabber in Shulhan doxy as a whole. The panel happened. Where (New York: Rabbi Isaac Elchanan Theological of lashon ha-ra, mesirah [informing on some- Arukh, Orah Hayyim 47:14 decided that, be- do we go from here? Should we continue, as Seminary, 1994), pp. 17-67. A Hebrew trans- one to the authorities], and geram retsihah cause of this, women must say the blessing(s) we have in the past, not to address the chal- lation by R. Shalom Carmy appeared in the [contributing to someone’s murder by others], over the Torah [birkat ha-Torah]. lenges of homosexuality in public forums and same volume (pp. 68-103). his learning of these matters was, by matter of Even the Vilna Ga’on, who raised doubts hope that the distraught homosexual individual The present translation – the first rendi- course, unworthy and impure. about the Mehabber’s ruling regarding birkat finds his own way into the office of a psychol- tion of this shi’ur into English – was prepared If this rule is correct with respect to one’s ha-Torah, agrees that women are also obligated ogist or rabbi? Or do we now understand how by Shaul Seidler-Feller, utilizing Dr. Zeidman’s own Torah learning [talmud Torah], it can also with respect to practical learning. He simply important it is that we find ways of publicly ad- original Yiddish transcription and R. Carmy’s be applied to the mitsvah of teaching Torah to believes that birkat ha-Torah was instituted dressing these issues further? If the latter, helpful Hebrew equivalent. Thanks go to R. others in general and to children in particular. only [when fulfilling] the mitsvah of, “And would a forum with communal rabbis and Or- Elchanan Adler and R. Jacob J. Schacter for When the Torah commanded us, “And you you shall teach them to your sons,” which does thodox psychologists be a more fitting venue their assistance in refining and editing this shall teach them to your sons so that they speak not apply to women. for such a discussion? Is there a curriculum for work. of them,”vii it meant not only that one must In a word: The mitsvah of transmitting the communal education and dialogue on this teach [them] the wisdom of the Torah practical tradition from generation to genera- pressing matter? Is there room for a forum that Section IV [hokhmat ha-Torah], but also how to act [in ac- tion – “Ask your father and he will declare discusses the theological implications of Theory and Practice cordance with it; ma’aseh]. One must teach the unto you, your elders and they will tell you,”xiv Hashem creating people in a way that dooms Torah to one’s children and show them how to namely, teaching the principles of faith [ikkarei them to loneliness and pain? Will counseling One must not forget another fundamental fulfill it – how to actualize its mitsvot and live ha-emunah] and how to fulfill mitsvot, as well for homosexuals become an integral part of the principle. [The mitsvah of] Torah study does in accordance with its basic principles as cultivating yir’at Shamayim – is of universal Pastoral Psychology semikhah class? not just include pure learning – the absorption [ikkarim]. If the learning is reduced to an in- applicability, both with respect to boys and to Like it or not, YU has thrust itself into the of theoretical knowledge about pure facts, of tellectual pursuit and the father attaches no im- girls. The difference between women and men middle of this difficult issue and the eyes of the the discussions of Ab- [in this regard] is lim- Modern Orthodox world are on YU to see how bayei and Rava,i of “Implanting Torah and fear of Heaven [yir’at Shamayim] ited only to the theo- it addresses homosexuality among Orthodox Scripture, Mishnah, and retical study of Torah, Jews in the future. Gemara – but also [con- is an eternal duty.” which is based upon sists of] learning how to the mitsvah of, “And fulfill the Torah’s mitsvot, how to observe portance to the actualization of the studies and you shall teach them to your sons.” Practical Raphy Rosen is a junior at Columbia Col- them, and how to live according to Halakhah. to the behavior of his child, he does not fulfill knowledge must be used by all, for if not, the lege majoring in Religion. One must study Torah in order to fulfill it, as his duty of talmud Torah to the child. chain of operative tradition [shalshelet ha-ma- we stress in [the berakhah of] “Ahavah Rab- The conclusion [reached] from this as- sorah ha-ma’asit] can, Heaven forbid, be in- bah” (Great Love): “...And place in our hearts sumption about teaching is a very simple one. terrupted. understanding [in order] to comprehend, ap- Even after the son himself becomes obligated The question which we posed earlierxv is preciate, grasp, learn, teach, observe, do, and i A recording of Rav Twersky’s sihah is avail- [to observe mitsvot] and liable to punishment, hereby partially answered. Even after a child fulfill all the words of Your Torah lovingly.” and [after] the father has pronounced the bless- becomes a halakhic adult, the father must con- able at: http://www.torahweb.org/audioFrame- “Most important is the [type of] learning which ing, “Blessed is He Who has exempted me,” cern himself with his or her religious behavior, set.html#audio=rtwe_122809. leads to action.”ii If a person should learn Torah [the father] must still learn Torah and [study] [and] this obligation comes under the rubric of ii See the issur of ona’at devarim in Va-Yikra without intent to fulfill it, he has not satisfied how to fulfill mitsvot with him and does not talmud Torah, [not hinnukh]. 25:17. the requirement of Torah study. For instance, become exempted from the requirement to su- [The assumption that the mitsvah of hin- if a person were to be a Shabbat violator and pervise the conduct of his son. Implanting nukh applies only to a minor and not to a ha- were to [also] learn Massekhet Shabbat with Torah and fear of Heaven [yir’at Shamayim] is lakhic adult does not require any explanation: the explicit intention not to know how to keep an eternal duty. it is a simple halakhah. The Gemara in Kid- Shabbat but instead [to satisfy his] intellectual dushin (30a) which says, curiosity, his learning would be purposeless Teaching Torah to Girls “(Rava said to R. Natan bar Ami:) ‘When and worthless, and [he] would be of the type your hand is still around the neck of your [described in the pasuk:] “And unto the evil Girls, as well, [while they are] not in- son, (you should marry him off. This time one God says, ‘How do you come to tell of my cluded in the obligation of, “And you shall period lasts) from the age of sixteen to statutes?’”iii teach them to your sons,”viii [nevertheless,] twenty-two.’ Others say it lasts from the When Hazal emphasized that Do’eg ha- their father must teach them how to behave and age of eighteen to twenty-four. This par- Edomi, Ahitofel, and Yerave’am ben Nevativ how to fulfill the mitsvot. allels a Tannaitic argument: ‘“Instruct a were great in Torah, and when they exclaimed, This new duty of teaching women, too, lad according to his way”xvi – R. Yehudah with regard to Do’eg and Ahitofel, “Where is how to practice the mitsvot is expressly men- and R. Nehemyah (argue about this). One the Counter, where is the Weigher?,”v they tioned in the section of, “Assemble the nation said (this applies) from the age of sixteen wished to declare that Torah study which does – the men, women, and children,”ix according to twenty-two and the other said from the not lead to Torah observance has no meaning. to the explanation of R. Elazar ben Azaryah: age of eighteen to twenty-four,’” R. Yitshak says this explicitly: “Men come to learn, women come to hear, has no application here.xvii According to one

18 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects explanation of Rashi, the entire discussion re- and primitiveness, planting in him set habits, rael] was an aspect of “writing the letters.” scroll,” the human personality, stands, in this lates to the mitsvah requiring a father to marry developing within him certain traits and char- In order to give a Torah, the Master of the respect, [on a] higher [level] than the “external off his son, which constitutes a separate obli- acteristics, and conditioning him to learning Universe had to condition a nation which scroll.” Immediately after the rolls are gation (from that of hinnukh).xviii According to Torah. would want to, and be able to, accept it and processed, the sanctity of a Torah scroll de- a second explanation of Rashi, it is simply a In this processing of the young person- bring it to realization in life. When the Chil- scends upon them. piece of good advice regarding in which years ality, the mitsvah of hinnukh is expressed. dren of Esav or the Children of Yishmael or the it is effective to harshly discipline one’s son: Only when the parchment is processed, the Children of Lot rejected the Master of the Uni- Rabbi Joseph B. Soloveitchik (1903- “As long as your hand has power over him, crudeness and natural stubbornness [of a per- verse’s offer [of the Torah] and responded, 1993), z”l, was Rosh HaYeshivah at teach him mitsvot.”xix (In other words,) the dis- son] are subdued, [and] the pointy corners and “The very essence of our forefather was [that YU/RIETS, was active in the Boston Jewish cussion does not relate at all to educating (chil- prickly thorns in his character are leveled and of] a murderer,” or, “The very essence of our community, and is widely recognized as one of dren about) mitsvot. And the proof to this is smoothed out under the intelligent watch of his forefather was [that of] a robber,” or, “Sexual the leading thinkers of 20th-century Modern that the Gemara says that the “instruction to the parents – when the parchment is white, immorality is the very basis of our [exis- Orthodoxy. lad” starts (only) at (the age) of sixteen or smooth, and receptive and is capable of ab- tence],”xxvi the Master of the Universe did not eighteen, while educating (children about) sorbing the letters – can the mitsvah of learning argue with them. He felt that they were correct Shaul Seidler-Feller is a senior at YC ma- mitsvot begins in the earliest (stages of) youth, Torah be fulfilled with great success. in rejecting the Torah. If the hide is not joring in Jewish Studies and is an Editor-in- processed, it cannot absorb the letters; [simi- Chief for Kol Hamevaser. “One must smooth out the raw surface of [a child’s] miniature world larly,] if the mentality of the nation is not suited [by] taking away his wildness and primitiveness, planting in him set to assume the great tidings of a new lifestyle, i See Sukkah 28a and Bava Batra 134a. no acceptance of the Torah can take place. ii Kiddushin 40b. habits, developing within him certain traits and characteristics, and Without [processed] rolls [of parchment], no iii Tehillim 50:16. conditioning him to learning Torah.” letters of the Torah can be written. iv See I Shemuel 21:8-22:23, II Shemuel 15-17, and I Melakhim 11:26-15:24, respectively. from childhood onwards. As the Mishnah in That is why the Sages introduced a The Manufacture of a New Human Being v Yeshayahu 33:18; [see Hagigah 16b and San- Sukkahxx which we cited (earlierxxi states): “A mitsvah of hinnukh – since on an unprocessed hedrin 106b, where Hazal mourn, through this minor who knows how to shake (the lulav) is hide, a pelt which has not been properly han- As a result, the long process of preparing pasuk, the fact that these Torah scholars were obligated in (the commandment) of lulav.] dled, one cannot possibly write a Torah scroll. the parchment, of creating a new psyche and a so great in their learning but were unable to new character, of training a new human being translate that knowledge into a proper Torah Processing the Parchment and The Election of the Forefathers in [novel] lifestyles and habits which the world lifestyle]. Writing the Letters and the Election of Israel had not [yet] known or understood, had to take vi Sanhedrin ibid. place before Mattan Torah over the course of vii Devarim 11:19. We must now understand what the special The process of preparing the hundreds of years. The human parchment had viii See Kiddushin 29a. mitsvah of hinnukh, based on “Educate the lad parchment/hinnukh, as the prerequisite leading to be worthy of absorbing the letters of the ix Devarim 31:12. according to his way,” entails. Why did the to the writing of the letters/learning, also took Torah, the Word of God from Sinai. Avraham’s x Hagigah 3a. Sages need to institute the new mitsvah of hin- place in the great history of the Jews. election did not consist of the giving [to him] xi Tosafot to Sotah 21a, s.v. “Ben Azai omer: nukh, which is connected to the tender youth The election of Israel did not begin with of 613 mitsvot – [for,] aside from circumcision, Hayyav adam.” of a child, when the mitsvah of talmud Torah the Giving of the Torah [Mattan Torah]. It is, the Master of the Universe did not give him a xii Ramban to Devarim 31:12, s.v. “Le-Ma’an is all-encompassing, [applying] from the ear- [rather,] a selection which is much older than single new mitsvah – but rather in struggles yishme’u u-le-ma’an yilmedu.” liest [stages of] youth through to the depths of the one [that took place at] Mattan Torah, [hav- which forged a new personal image [demut xiii Or ha-Hayyim to ibid., s.v. “Hakhel et ha- old age? ing started] with the election of the Forefathers. deyoken], [one] which was capable of absorb- am.” It is likely that hinnukh and learning Torah Let us understand this [more] precisely. ing the mitsvot of the Torah. In truth, Hazal say xiv Devarim 32:7. in order to fulfill it constitute two separate Election is identical to the sealing of a that Avraham [knew] by himself to fulfill the xv I.e., if the mitsvah of educating children (hin- methods of actualizing the tradition. covenant. The Torah itself is called “The Book mitsvot of the Torah, since he intuitively nukh) ceases with the onset of majority (gad- Let us utilize the halakhic terminology of of the Covenant:” “[Moshe] took the Book of sensed them, for they flowed from the deepest lut), what must the father do after his son a Torah scroll [in order to] compare hinnukh to the Covenant and read it in the earshot of the parts of his personality.xxvii But the Master of reaches that stage? See the previous install- the processing of the parchment and learning nation.”xxii The blessings and curses in Torat the Universe did not [actually] command him ment of this essay in Kol Hamevaser 3,3 to the writing of the letters. Kohanim [Va-Yikra]xxiii contain the covenant of [with regard to] any other mitsvah aside from (2009), p. 28. Before one writes a Torah scroll, one must Sinai, as it is written in the Book of Devarim: circumcision. xvi Mishlei 22:6. [first] process the roll of parchment li-shemah xvii I.e., even though one might have thought (for the sake of the mitsvah). In order to tran- “If the hide is not processed, it cannot absorb the letters; [similarly,] that the discussion here relates to the mitsvah scribe the Word of God, the letters of the Torah, if the mentality of the nation is not suited to assume the great tidings of hinnukh, based on the quotation from the one must prepare an area for them to be ab- pasuk in Mishlei. sorbed out of processed parchment, which will of a new lifestyle, no acceptance of the Torah can take place.” xviii Rashi to Kiddushin 30a, s.v. “Ade-yadekha soak up the ink and to which the letters will be al tsavverei de-barekha.” able to stick and on which they will be able to “These are the words of the covenant which Only after exile in Egypt, after innumer- xix Ibid., s.v. “Mi-Shittesar.” find a permanent resting place. If the hide is Hashem commanded Moshe to seal with the able afflictions, did the Jewish nation trans- xx Sukkah 42a. not processed, the writing cannot be absorbed. Children of Israel in the Land of Moav, aside form into a receptacle for the great mission xxi See the previous installment of this essay in The primitive hide stands in opposition to the from the covenant which he sealed with them of Sinai. On those rolls [of parchment], the Kol Hamevaser 3,3 (2009), p. 28. scribe’s desire to fill its surface with letters. at Horev [Sinai].”xxiv Master of the Universe began to write the let- xxii Shemot 24:7. The skin wants to remain empty and blank; it However, a covenant was already con- ters. Avraham’s election consisted in process- xxiii Va-Yikra 26:3-46. does not want to bear the burden of writing. cluded with Avraham, symbolized by the cir- ing the hide, in hinnukh; the election at Sinai – xxiv Devarim 28:69. [See Rashi ad loc., s.v. “Mi- Therefore, one may not write any letters of the cumcision: “I will sustain my covenant in the writing of the letters, in learning. Levad ha-berit.”] Torah on unprocessed hide. One must first pre- between Me and you and your descendants Rishonim have already raised the question xxv Be-Reshit 17:7. pare the rolls of parchment so that they should after you for their generations as an eternal whether the Forefathers and Tribes [the sons of xxvi Yalkut Shimoni on Parashat Ve-Zot ha-Be- be able to absorb the letters, the words, and the covenant, so that I be as a God for you and Ya’akov] had Jewish sanctity [kedushat Yis- rakhah 951. See also Eikhah Rabbah 3:1, paragraphs of the Torah. your descendants after you.”xxv Whenever a rael]. The general opinion is that they did. But Otsar ha-Midrashim on Aseret ha-Dibberot, The same is true with respect to [raising] covenant is sealed, selection also [takes place]. their holiness is identical to the holiness of the Otsar ha-Midrashim on Pesikta, and Yalkut a child: One must process the parchment, the What exactly, [then,] is the difference between parchment; [only] at the time of Mattan Torah Shimoni on Parashat Yitro 286. primitive hide, manufacture [out of it] fine the election of the Forefathers and the election were Jews also endowed with the holiness of xxvii Va-Yikra Rabbah on Parashat Va-Yikra rolls, prepare a spiritual receptacle for the let- of Israel at Mattan Torah? the letters. In fact, with regard to the “external 2:10. In a similar vein, see Shir ha-Shirim Rab- ters, a proper foundation for the writing. One It seems to me that the first election [that scroll,” the physical Torah scroll, the parch- bah 1:5, Pesikta de-Rav Kahana 12:1, Midrash must smooth out the raw surface of [a child’s] of the Forefathers] was an aspect of “preparing ment does not receive any sanctity as long as Mishlei 31:29, Yalkut Shimoni on Parashat miniature world [by] taking away his wildness the parchment,” while the second [that of Is- the letters are not written on it. The “internal Yitro 271, and Yalkut Shimoni on Mishlei 964.

Volume III, Issue 4 www.kolhamevaser.com 19 Kol Hamevaser A Preliminary Taxonomy of Rabbinic Anthropologies BY: Alex Ozar his family, because abstaining from such activ- worry, and after all that, death… More- veikut. Given a more specific goal, we may ity would, pragmatically speaking, signifi- over, if the purpose of man is in this tend toward a positive formulation of the argu- nthropology” in the title is cantly detract from his capacity for avodat world, it would not have been necessary ment for conciliation. If man is to achieve a meant, not in its more standard Hashem. In responding to this theory, I agreed for man to be given such a noble and lofty form of spirituality more substantive than sim- “Asense of the study of human cul- that our various activities certainly should not soul.”v ple non-physicality he may need to be not just tures and the like, but in its philosophical sense interfere with avodat Hashem and, further, that Ramhal makes at least three arguments here, neurosis-free, but of robust, excellent health as of a conception of the nature of man. Our goal they should be so structured as to maximally all of which deserve attention in themselves well, and so we would expect a more accepting is to delineate and explore various Jewish con- enhance our avodat Hashem. However, it and which recur regularly in the literature on stance toward matters of the flesh. A good ex- ceptions of what man is, and to do so with a seemed to me that we need not deprive all ac- these issues. What is immediately relevant for ample of this attitude is found in the writings further agenda. I take as a premise that our tivities other than direct avodat Hashem of in- us, though, is that Ramhal moves directly from of Rambam, for whom man’s purpose is iden- conception of man’s purpose, function, and herent value. Perhaps (and, as should be a conception of man as soul to an otherworldly tified with intellectual achievement. If man is destiny can, will, and should be largely deter- obvious by now, I mean much more than “per- oriented conception of man’s purpose. to fully develop and refine his cognitive facul- mined by our conception of what man is. haps”), devoting time to our relationships with A conception of man as soul, then, will ties, ultimately mastering the subtleties of Aris- Surely this premise is reasonable; were man, other people, or to guitar playing, needs no ex- tend toward a devaluation of earthly existence. totelian metaphysics, he had better eat his in his very essence, a Coke-drinker, we could ternal justification; it’s just good. Avodat This may, of course, take a variety of forms, Wheaties, and so we find that Rambam in fact hardly expect him to devote his life to Pepsi Hashem is our chief, overarching value, but it each in varying degrees. An extreme, or per- demanded of man that he rigorously maintain guzzling. The premise, as we shall see, is does not follow that it has a monopoly on haps pure, view would hold this world and the his health. borne out regularly in the work of real, live value. next, or the spiritual and the physical, as en- This “man as soul” anthropology accords thinkers as well. I should warn, though, that With this discussion in mind, let us turn tirely opposed. The purpose of man as soul in well with many of our sensibilities, especially the path from our conception of man’s nature to our exploration of rabbinic anthropologies. this world is, to whatever extent possible, to our religious ones. It confirms our sense of di- to our conception of man’s purpose will not be And so we ask: “What is man?” In terms of escape from this world. Even in this mundane, vinely rooted ontic distinctiveness from other physical world, man should strive to confine natural things. We, unlike pine trees, rocks, “Avodat Hashem is our chief, overarching value, but it does his existence exclusively to the spiritual. Man and aardvarks, are spiritual beings, and so have as soul is locked in a titanic struggle with his a unique purpose, destiny, meaning, and place not follow that it has a monopoly on value.” body and its habitat. “Perfection for man con- in the ultimate scheme of things. We feel that sists in the soul having complete, exclusive a purely natural, biological life, like that of an of the formal-deductive sort. Rather, I will ap- rabbinic thought, the first and most prominent control over the body, with the body having no ant or barbarian, is depressing, bad, and sinful. peal to our common sense feelings and intu- response should be that man is a soul, a spiri- control, as if it did not exist.”vi We, though, are capable of transcendence. itions of what best fits the facts. In the end, I tual being with significant resemblance to God. Though Judaism (by which I mean the However, there are, in my view, a great will argue that a particular anthropology, that As a corollary, man is not his body. There are, collective body of all Jewish thinkers and many deeply held values and convictions of of Rabbi Joseph B. Soloveitchik, provides the of course, a number of technical questions that thought from Moses on down) in general does ours which are not entirely harmonious with greatest harmony with our deepest and most arise. What precisely is the relationship be- not require or even condone serious self abne- the “man as soul” anthropology. People, espe- powerfully held values. Implicit in the argu- tween body and soul? More fundamentally, gation, there is, nonetheless, a real and signif- cially moral people, and certainly Jewish peo- ment is my conviction that we ought to accept what exactly do we mean by “soul”? Are we icant strain of Jewish thought which does ple, ascribe great value to biological human these values and further that we ought to accept referring to our consciousness, our “life force,” demand total abstinence from the pleasures of life. We think that it is good to live and not to the anthropology that best fits them. Of or perhaps our personality? If the latter, which the flesh, and in some cases even self-flagella- die. We are happy when people are born and course, one man’s kashya is another’s in hakhi parts of our personality – the whole thing, only tion, and that strain is certainly understandable sad when they pass on, and we take these feel- nammi, and those who reject the argument can the good parts, or maybe some sort of bedrock given this conception of man’s nature and pur- ings quite seriously. As Jews, we are aware of surely do so with full intellectual consistencyi substratum? These are important questions, pose. However, one could – and, in fact, many the weight the Halakhah places on human life. and felicity. However, what will be achieved but for our purposes, we can leave them for Jewish thinkers have – maintain this concep- Further, we not only value human life itself, nonetheless is an understanding of what one is now. If we are looking to the anthropology as tion and nonetheless take a more conciliatory but we also tend to think it should have certain gaining or giving up in adopting or sticking a basis for determining man’s purpose, then, stance towards this-worldly existence. For in- positive qualities to it. Normal, good people with a particular position.ii regardless of the specifics, a conception of man stance, it could be argued, similarly to the have ambition and initiative for this-worldly I want to begin with a story as a frame to as soul will push strongly in a certain direction. the discussion. It was a dark, bitterly cold Rabbi Ya’akov once said: “This world is “If man is a soul, and life in this world has no value other than as a night. I was with several friends, cruising like a passageway before the next world; pre- medium for getting somewhere else, why should we care so much around the downtown area of a Midwestern pare yourself in this world so that you might city and having a jovial, good time. As you enter the next world.”iii It need not be empha- about life, and how could we justify genuine concern for its quality?” might expect under such conditions, the dis- sized how important this statement, and more cussion soon turned to the meaning of life. so the idea behind it, has been for Jewish claim of my friends in the car, that, given the things and are generally quite concerned with More particularly, the following questions thought. If man is a soul, a spiritual being, and reality of man, with his myriad weaknesses, it the quality of their this-worldly existence, and were raised: What justifies our devoting valu- this world is not spiritual, it seems reasonable is pragmatically necessary to concede to him a so proactively pursue greater dignity and able time and energy to interpersonal relating that ultimately, man is supposed to be some- degree of earthly engagement. Any attempt to majesty. Again, the concern for human dignity and relationships (driving around with one’s where else.iv If man’s ultimate, rightful place stifle man’s drives and instincts will, as Freud is endorsed by the Halakhah, which treats friends was a good and pertinent example)? is somewhere else, in the “World to Come,” it has taught us, result in nothing but neurosis, kevod ha-beriyyot as a serious factor. But if What justifies occupying ourselves with things seems reasonable that his existence in this and in terms of our goals, will ultimately back- man is a soul, and life in this world has no like aesthetic appreciation and personal expres- world is of no ultimate value, but is rather to fire. “The pleasures of this world should be value other than as a medium for getting some- sion? be seen as but a medium, an instrument, for only an aid, so that he [man] may have peace where else, why should we care so much about The first answer my friends proposed took achieving what is truly valuable. In this con- of mind [and] so that he can free his heart for life, and how could we justify genuine concern as axiomatic that avodat Hashem is the only text, it is informative to look at a passage from the labor that is upon him.”vii for its quality? truly justified occupation for man. However, Ramhal, who makes this argument explicitly: Now, one could say that man’s purpose is In addition to concern for our own well- they explained, due to man’s manifold weak- “In truth, no intelligent person could be- not to achieve spiritual existence simpliciter, being, we tend to have very strong feelings nesses, it is acceptable for him to engage in lieve that man’s purpose is found in this but to achieve a certain type, form, or state of about how this world should look. We care various other activities so as to practically world, for what is man’s life in this world, spiritual existence. Man’s goal may be to at- about our families, friends, communities, soci- maximize his avodat Hashem. It can be justi- and who is happy and tranquil in this tain a certain degree of spiritual awareness, or ety, and the world as a whole and feel quite fied, for instance, for man to spend time with world?... All sorts of pain, illness and perhaps to achieve what we would call de- powerfully that their existence in this world

20 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects should be arranged in very particular ways. In of us, quite disturbing. mere illusion, an appearance, the sum total of of this world. If we are animals, we can un- fact, we even have a powerfully held eschato- With all of this in mind, I would like to transformed natural drives and sense experi- derstand and appreciate our valuation of bio- logical vision of how the world will look upon explore an alternative anthropology, that of ences. Spirit, or soul, is reduced to psyche, and logical life. We can comprehend, legitimize, the Messiah’s arrival, and we really seem to Rabbi Joseph B. Soloveitchik. Before we the latter – to a function of the biological oc- and bless our ambitions for achieving greater care about its realization. But if our this- begin, though, some background is necessary. currence.”xii dignity and majesty in our this-worldly exis- worldly existence is but a medium for getting Rav Soloveitchik’s anthropology was formu- How does the traditional religionist re- tence; these drives are a part of who we are, as somewhere else, why should we care about lated as a response to, and is predicated on, cer- spond? We would expect (and, in fact, this has fashioned by God, and God wants nothing these things? Why should we care about any- tain 19th- and 20th-century scientific generally been the case) the response to be more from us than to be the best us we can be. thing that happens, or does not happen, in this developments. The first and most basic of simple rejection; if Darwin and Freud conflict This extends, of course, to our natural drives world? Stoicism to all this-worldly happenings these is Charles Darwin’s theory of evolution with Judaism, then Darwin and Freud are for love and companionship; we can spend seems reasonable on this view. No one minds and natural selection. Evolution is generally wrong. Rav Soloveitchik would presumably time with our family and friends, not just to a bumpy plane ride if he knows he will soon regarded as posing a grave challenge to tradi- agree with that argument were he to accept the improve our chances of reward in the next be arriving in Hawaii. tional religion on several grounds. Probably premise that there is a conflict. However, as world, but because we are just being human, Certainly it is hard to explain why we the most oft-discussed issue is the apparent in- radical, even shocking, as it initially seems, and being human is just good. To return to my should we care about aesthetics and the like. congruity of natural history as told by Darwin Rav Soloveitchik instead asserts that, in fact, friends in the car, it may be that both parties If physical stuff has no value, why should it and natural history as told by Be-Reshit. Next matter if it is shaped nicely? What makes the is the question of divine providence; Darwin is “In the redeemed life, it is not what the world can do for man, beauty and grandeur of nature worth appreci- seen as having constructed a compelling view ating? Aren’t the Grand Canyon, the elegantly of history and nature which does not involve nor even what man can do for the world, but rather what man soaring eagle, and the pristine sunset just so an involved God. Rav Soloveitchik dismisses and the world can do together, united under God.” much distraction on our way to the world to the first problem, and does not, to my knowl- come? Also unclear is why we should care edge, address the second. He does, though, en- the Darwinian and Freudian anthropology is were off-mark. Maybe, if we truly act as hu- about other people and our relationships with gage a third issue, which he feels to be Judaism’s anthropology as well. According to mans, everything we do, whether learning them. Unless you can help me get to the next Darwin’s greatest challenge to religion. He him, Judaism itself teaches the Darwinian idea Torah or admiring the ocean, is, in some sense, world, why should I waste my time on you? writes: that man is on a continuum with all of a nature avodat Hashem. Surely there are answers to these ques- “The question does not revolve around di- – that, in a very real way, man is just another We have seen the benefits of Rav tions, and probably even good ones, but they vine creation and mechanistic evolution animal. As he puts it, “The is Soloveitchik’s anthropology, but there are real remain as questions that demand answering. A as such. We could find a solution of some cognizant of man as a natural being found on problems which need to be addressed. Chief “man as soul” anthropology significantly mil- kind to this controversy. What in fact is the same plane as the animal and the plant.”xiii among these is the question of how Rav itates against a serious valuation of human life theoretically irreconcilable is the concept Even more striking, “Man in the story of cre- Soloveitchik manages to maintain his Darwin- and everything that goes along with it. As we of man as the bearer of the divine image ation does not occupy a unique ontic position. ian and Freudian anthropology without forfeit- said earlier, one could certainly just respond, with the equaling of man and animal-plant He is, rather, a drop of the cosmos that fits into ing man’s unique meaning and purpose. “In hakhi nammi, life doesn’t matter,” but he existences. In other words, the ontic au- the schemata of naturalness and concrete- Surely, gaining aesthetic appreciation is not should at least understand what he is giving up. tonomy or heteronomy of man is the prob- ness.”xiv It is simply not the case that man is worth losing a redeemed existence. Moreover, For those who are less willing to take that path, lem.”x entirely distinct from and above matter and if man is just another drop in the cosmos, he I want to stress and illustrate that the purported In a Darwinian universe, man is not spe- flesh; man, in truth, is matter and flesh. Man’s risks losing any meaning in aesthetics as well. issue is a very real one by quoting two pas- cial. He is, in essence, no different than an ape purpose, meaning, and destiny are not separate Rav Soloveitchik, though, states, “I wish to sages from the Gaon of Vilna. In his commen- or amoeba; all are products of the same mind- from that of nature, but are rather part of the emphasize that the widespread opinion that tary to Sefer Yonah, the Gaon writes: less, meaningless process. If man is the pin- purpose, meaning, and destiny of nature as a within the perspective of anthropological nat- “There is no true fulfillment for man in nacle of God’s creation, is granted a likeness whole. uralism there is no place for the religious act, this world, neither in wealth, nor in chil- to God, and is uniquely addressed by God, we Rav Soloveitchik further accepts the for the relatedness of man to eternity and in- dren, nor in any of its goodness... All of understand that man is unique and has a special Freudian analysis of man’s personality as finity, is wrong.”xvii How does he pull this off? this stands in contrast to the future world, purpose, a sine qua non for traditional religion. rooted in biological drives. “In contrast to an- I cannot, in the space of a paragraph, do where man finally finds security, content- But if man is just one more random product of imals, man’s rule over nature forms an integral justice to the profundity and sophistication of ment, and true peace of mind… And the evolution machine, there is no ground for part of his biological push toward expansion the Rav’s response, but I will attempt a short therefore, with regard to the death of the his uniqueness. Further, man’s existence loses and multiplication. The Torah has interwoven sketch of what I take to be the essential points. righteous it is said, his drive for power with that of peru u-revu.”xv Man, in his initial state, is undifferentiated ‘Their soul has “A ‘man as soul’ anthropology significantly We have here an understanding of the identifi- from the world; his existence amounts to just rested.’”viii cation of man’s higher capacities, drives, and another leaf falling. However, with his di- It is clear, at the least, militates against a serious valuation of human ambitions with the Freudian libidinal concept. vinely endowed freedom, man is uniquely ca- that the Gaon took a life and everything that goes along with it.” For Rav Soloveitchik, man is to be identified pable of breaking out of the ontic monotony of more sour view of with the integrated whole of his personality, nature and standing apart from it. Man is ca- human life than we are accustomed to, and par- all meaning as it fades into the cosmos, just one from the biological and animalistic on up. pable of an awareness of his self as apart from ticularly striking in this passage is the Gaon’s more meaningless speck of dust in an infinite Without dealing with the specifics of his exe- the world, a self free to chart its own destiny pointed devaluation of “children” and “any of expanse of meaningless specks of dust, “just a gesis, Rav Soloveitchik sees key verses in Be- in the face of the cool, sterile winds of mecha- [this world’s] goodness.” Perhaps even more drop of water in an endless sea.”xi Reshit as (1) teaching this anthropology, and nistic nature. In terminology the Rav used foreign sounding to our ears is what the Gaon In the 20th century, a Jewish Viennese (2) blessing the whole of man as understood elsewhere, man can become a gavra rather writes in his ethical will to his children: physiologist by the name of Sigmund Freud with this anthropology. He concludes: than a heftsa. Once individuated, man may “And so I exhort you: accustom yourself, deepened and extended this challenge. Ac- “The net result is that man is good under reintegrate with nature, partnering with it and to whatever extent possible, to reside in cording to Freud, the whole of man’s persona, all three aspects: (1) as a biochemical or- becoming one with it, but without forfeiting his solitude… Whatever you require, attain including the apparently lofty components, is ganism (plant) endowed with all the or- autonomy. In the redeemed life, it is not what through a messenger, even if it is two or ultimately an expression of base, primal, ani- ganic insistences and propensities; (2) as the world can do for man, nor even what man three times more expensive… The main mal drives and instincts. Without Freud, man an animal with all his automatic primor- can do for the world, but rather what man and guard for solitude is to never, has ve- could argue for his uniqueness, his “ontic au- dial, biological act dynamics (the sex- the world can do together, united under God. shalom, step outside the home. Even in tonomy,” by appeal to his capacity for ad- drive, the appetite); (3) as a man-animal Man as animal transcends the darkness of synagogue be quick and leave, and better vanced intelligence, empathy, compassion, who brought his biological motivation to physicality not by fleeing it but by bravely to pray at home.”ix love, and the like. For Freud, however, these perfection and converted it to a technical joining it as a free person. He is unique in his Whatever the Gaon’s motivation for desiring attributes may make man a highly sophisti- intelligence which guides man in his exe- ability to face the world as a subject and to co- his and his children’s solitude, it is clear that cated and complex animal, but he is still an an- cution of the biological drive.”xvi ordinate his relationship with it under the ulti- he did not much value the company of other imal. “There is no unique grant of spirituality Rav Soloveitchik rejects the “man as mate, divine aegis. In this way, man reaches people. Overall, I think this picture is, for most in man. The alleged spirit is nothing but a soul” anthropology and with it the devaluation the heights of spirituality and Godliness, with-

Volume III, Issue 4 www.kolhamevaser.com 21 Kol Hamevaser out ever leaving home. I want to conclude with a few clarifying remarks. From this presentation, it would i seem that all the world, the “man as soul” Thinking in Broader Terms camp, stands on one side of the river, while BY: Yitzhak Bronstein at which Rav Soloveitchik feels that this is true and a kindergarten teacher living in the Shome- Rav Soloveitchik stands alone on the opposite turns up in the pages of Halakhic Man. In con- ron, was murdered in cold blood. Just from bank. Indeed, Rav Soloveitchik presents it this text, the Rav discusses how Halakhic Man reading the various accounts in the Israeli way when he says of the “man as soul” view, mbivalence characterizes the feelings comes to terms with the pesukim in Humash media, it was clear to me that it was a terrorist “Medieval and even modern Jewish moralists that I had last year towards the possi- that at first glance do not seem to shed light on attack that shook the entire country, and par- have almost canonized this viewpoint and at- Ability of attending YU. Having just any halakhah per se. It must be, the Rav ticularly the Dati Le’umi community. Our tributed to it apodictic validity. Yet the con- completed my first semester, the ambivalence claims, that all pesukim do in fact relate to Ha- community. But where were the tears in YU? sensus of many, however great and remains. Allow me to explain myself. lakhah. Even the divine prophecies to the fore- Where was the recitation of Tehillim? Are we distinguished, does not prove the truth or false- Last year was my shanah bet in Yeshivat fathers and the eschatological visions about the too apathetic to the plight of our brethren in xviii ness of a particular belief.” Without dis- Har Etzion. The yeshivah is located in the hills inheritance of the Land of Israel are Halakhah. Erets Yisrael to even acknowledge what took agreeing, it should be stressed that, in real life, of Gush Etzion just south of Yerushalayim, in Which halakhah? “The commandment to par- place? Unfortunately, I feel that this is not an real people may have intermediate views: one territory that is biblically referred to as arei ticipate in the realization of the prophecy,” isolated event, as was evident with the initial could consistently see man as soul but still in- Yehudah (the cities of Judah). When one looks states Rav Soloveitchik.iii The Rav clearly held lack of response of YU to the infamous terror- clude significant aspects of biologically rooted out at the panoramic view from the rooftop of that actively pursuing nevu’ah and Jewish des- ist attack in Yeshivat Mercaz HaRav two years xix personality in his anthropology; similarly, the yeshivah, prophecies straight from the tiny was not just action that is recommended, ago. Living five thousand miles away from the Rav Soloveitchik, I presume, did believe in words of Tanakh can be seen coming to but a matter of Halakhah. Jewish state does not exempt us from closely souls and the Afterlife. The point, then, of our fruition right in front of one’s eyes. Who could So although I knew that I would unfortu- following its current events. presentation is to make clear the range of op- honestly look out at the growing settlements nately have to return to Huts la-Arets, I ex- I am not claiming that there is anything tions, and to emphasize what might be at stake. sprinkled on the mountaintops of Gush Etzion pected that YU would also place similar inherently wrong with living in Huts la-Arets. and not think of the pasuk, “For God will de- attention upon the broader vision that I encoun- Depending on the individual and the circum- liver Zion and rebuild the cities of Judah; they tered while learning in Erets Yisrael. After all, stances, it can be a very noble lifestyle. But one Alex Ozar is a senior at YC majoring in shall live there and inherit it”?ii But it was more the Rav felt that it was a matter of Halakhah. must have the sensitivity to the broader aims Philosophy and is an Editor Emeritus for Kol than just watching Jewish history play itself However, currently, after completing my and goals of the Jewish people and recognize Hamevaser. out from the sidelines that inspired me. I, as an first semester on campus, I am completely be- that this aspect of his life is not in-sync with individual, was playing an active role in the fuddled. I cannot think of a single time over the the halakhic ideal. A person should be able to course of Jewish destiny with my presence in course of the semester (be it a Wednesday night justify why it is that they currently find them- i Offhand, I often wonder why, even among this yeshivah. How could I possibly look for- sihat Musar, Friday night davening, Friday selves living in Washington Heights both on an full-fledged relativists, the demand for consis- tency is generally held to be inviolable. ii See David Shatz’s “Practical Endeavor and “Put simply, we need to increase our sensitivity to Am Yisrael in Erets Yisrael the Torah u-Madda Debate,” The Torah u- and our sense of living Jewish history and Jewish destiny.” Madda Journal 3 (1991-1992): 98-149, whence I (unconsciously at first!) plagiarized ward towards learning in a beit midrash in night tish, or se’udah shelishit) that the above individual and national level. If one reaches the much of this paragraph. Washington Heights? point was mentioned. Not once did I hear of conclusion that it is because they feel that Ju- iii Avot 4:16. My uncertainty about attending YU went the importance of possessing a broader value daism adopts a position of human compla- iv I understand that in a certain sense I am beg- further than geographic location alone. Yeshi- system encompassing (although not consisting cency in Jewish history and that one has no real ging the question here. I maintain, however, vat Har Etzion as a yeshivat hesder is con- entirely of) obligations that extend past the in- sense of obligation towards the greater Jewish that the overall point is valid and that my par- stantly deliberating over how a Jew should dividual, to Am Yisrael and Erets Yisrael.iv nation, then so be it. I would strongly disagree ticular use of R. Ya’akov’s dictum is heuristi- properly balance his or her obligations as an So what were the messages of the Rashei with him and his reading of Tanakh, but at least cally valuable. individual with the responsibilities that come Yeshivah about? Learn more. Daven harder. he would have an answer for himself. How- v R. Moshe Hayyim Luzzato, Mesillat as being part of the collective Jewish people. Improve your middot. Occasionally, a sihah ever, my impression is that this is not what the Yesharim, Introduction. Emphasis mine. Every high school graduate from the Dati stressing the importance of halakhic minutiae ideology of Yeshiva University is, or what the vi Idem, Da’at Tevunot, siman 88. Le’umi (Religious Zionist) community must was given, such as the prohibition of carrying Rashei Yeshivah feel to be authentic Yahadut. vii Idem, Mesillat Yesharim, ibid. choose between dedicating his time towards tissues on Shabbat. Do not misunderstand me If my assumption is correct, then the viii R. Eliyyahu of Vilna to Sefer Yonah. personal growth in talmud Torah by spending – I think that learning, davening, and improv- yeshivah must make an effort to begin stress- ix Idem, Iggeret ha-Musar. time in yeshivah, and opting to display his ing personal character are all very important is- ing these values to its talmidim. x R. Joseph B. Soloveitchik, The Emergence of commitment and dedication to the state by sues that need to be discussed. But these Furthermore, in no way should the discus- Ethical Man (Jersey City, NJ: Ktav, 2005), p. spending three years in the army with his sec- narrow issues should not have a monopoly on sion be limited solely to Israel-related topics. I 5. ular brethren. The yeshivat hesder, well aware topics that the Rashei Yeshivah decide to ad- illustrated my point with that example simply xi Kansas, “Dust in the Wind,” verse 2. of the fact that it is unable to abandon either dress. because it is an issue that I feel passionately xii R. Soloveitchik, The Emergence of Ethical obligation, synthesizes the two options and ac- As one faculty member in YU has pointed about and feel is at the core of Jewish values. Man, p. 4. commodates both callings. I was understand- out to me, “You don’t need to lecture to people There are plenty of value-related questions that xiii Ibid., p. 7. ably ambivalent about leaving a yeshivah learning in a beit midrash on Wednesday night might be closer to home that must be dealt with xiv Ibid., p. 13. where I knew that the importance of broader at 9:40 PM (the usual time of sihot Musar) as well. How about a sihah on the role of the xv Ibid., p. 72. Jewish values occupied a central role in the about the importance of talmud Torah.” But individual in his community at home? As benei xvi Ibid., p. 73. overall ideology of the yeshivah and was also you do need to lecture to people in a beit yeshivah, how much time should we spend on xvii Ibid, p. 5. constantly being addressed by the Rashei midrash in Washington Heights about things helping our respective communities versus xviii Ibid., p. 6. Yeshivah. that might be taken for granted in Gush Eztion. working on our own personal growth? Clearly xix This I take to be the view of many of Hazal. I was comforted, though, after reading the Put simply, we need to increase our sensitivity this question depends on the specific person The complications this involves, given the ad- opinion of Rav Soloveitchik on the matter. The to Am Yisrael in Erets Yisrael and our sense of and his talents, but I think that students would vent of modern psychology and neuroscience, entire basis of the Rav’s famous work Kol Dodi living Jewish history and Jewish destiny. gain simply from the fact that this potential are obvious. Dofek is the notion that when God is “knocking Here is a recent incident in YU that might conflict is raised as an issue with arguments in on the door” we are supposed to respond in reflect this insensitivity to anything outside the either direction. How about the nature of our course. Historical awareness is key towards walls of the beit midrash. A couple of weeks obligation in regard to tikkun olam (fixing the both the recognition of the knockings as well ago, the state of Israel suffered a terrible world) or being an or la-goyyim (a light unto as to what our response should be. The length tragedy when R. Meir Chai, a father of seven the nations)? When is pluralism recommended

22 www.kolhamevaser.com Volume III, Issue 4 Jewish Denominations and Sects and when do we opt for tolerance? When do we value intolerance? What type of values, if any, are we seeking to pick up from the outside world? How should we view non-Jews and the Kol Hamevaser weclomes you back to a wonderful new semester at YU. We role that they play in the world? How about a have many exciting issues coming up and wanted you to start thinking about pragmatic look at life after YU? The issues are endless. All I am seeking is the insight from the writing for them. Please send all submissions, letters-to-the-editor, and Rashei Yeshivah that they undoubtedly have to queries to: offer on issues that invariably affect one’s avo- [email protected]. dat Hashem and approach to life beyond the typical Musar schmooze. I acknowledge that some of these issues have been dealt with min- Purim Issue! imally, and it is a good start, but I think that we have to progress much further. Possible topics include: Faux Mahashavah Articles; Lomdish Purim Torah; The only potential concern that I can en- Scandalously Funny Religious Manifestos; Spoofs on YU Events this Year vision someone presenting is that if a system (within reason); Faculty Spoofs (within reason); Spoofs on KHM Articles; of broader values is emphasized, then the talmidim might become lax on the halakhic General Qephirah; and much more! minutiae. After all, they might say, just look to the denominations, such as Conservative and Articles should be funny, but appropriate, and should fall in the range of 500- Reform Judaism, that place a large emphasis on being an or la-goyim or on tikkun olam, yet 1500 words. are less strict when it comes to shemirat ha- mitsvot (observance of the commandments). I Submissions due: February 14, 2010 think that such a claim would be quite unwar- ranted. Placing an emphasis on a system of val- ues that highlights the importance of the Torah, Literature, and the Arts broader Jewish community does not necessar- Possible topics include: The Use of the Bible in English/Hebrew Literature; ily mean that the role of learning or any ha- lakhic detail has to be downplayed. In fact, it The Relationship between Torah and Literature; The Use of Literature in would seem to me that the stressing of core Learning Torah; Literary Approaches to Bible and Talmud; The Value of the values would have the opposite effect towards Humanities and Artistic Expression in Judaism; Beauty and Aesthetics; the keeping of the specifics of Halakhah among the student body. If someone is aware Jewish Art History, Art in the Synagogue, Beit Midrash, and School; Art in of the role that shemirat ha-mitsvot has in cre- Halakhah; and much more! ating the ideal am tsedek u-mishpat, nation of righteousness and justice, then being makpid (particular) in Halakhah will become all the Submissions due: March 2, 2010 more meaningful to him or her. At least, that was my experience. Halakhah and Minhag Possible topics include: Methodologies of Pesak (Yere Shamayim Yetse Yedei Yitzhak Bronstein is a sophomore at YU Sheneihem, Mah Tov, Kohah de-Hetteira Adifa, Ha-Mahmir Tavo Alav majoring in Philosophy. Berakhah); Sefaradic, Mizrahi, Ashkenazic, German Jewish, and Hasidic Halakhah; Minhag ha-Makom (Lo Titgodedu); When is Minhag Oker i By “broader,” I mean values that go beyond Halakhah?; Minhag Yisrael Torah Hi (Ve-Al Tittosh Torat Immekha); the individual. Philosophy of Halakhah; History of Halakhic Development (Tamar Ross and ii Tehillim 69:36. iii R. Joseph B. Soloveitchik, Halakhic Man Rav Kook); The Concept of a Universal Law Code for all Jews (Shulhan (Philadelphia: Jewish Publication Society of Arukh); Kabbalah in Halakhah; Minhag Shetut; Innovation in Pesak; The America, 1991), p. 100. It should be noted that Power of Beit Din; and much more! when Rav Soloveitchik uses the word “com- mandment” here, it does not necessarily mean that it is a mitsvah analogous to teki’at shofar Submissions due: March 22, 2010 or hanahat tefillin. It might be a qualitatively different type of commandment. iv Obviously I did not attend every single Judaism in America speech given this year inside and outside of the Possible topics include: So-Called “Minhag America” (Hanukkah Presents, beit midrash, but I think that my sampling was large enough to get an accurate picture as to Lack of Hair Covering for Women); American ; The Impact what was being discussed. of the Year in Israel on American Orthodoxy; Aliyyah to Israel vs. Staying in America; Jews and Sports; Interdenominational Relations; Unique Challenges to Jewish Life in America; America vs. “the Old Country” as Diaspora Communities; Affluence in the American Jewish Community; and much more!

Submissions due: April 19, 2010

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